Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
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"And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the street corners, that they may be seen by men. Truly, I say to you, they have received their reward.
But beware of men, for they will deliver you up to councils and flog you in their synagogues.
And coming to his own country he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom and these mighty works?
And they love the place of honor at feasts and the best seats in the synagogues,
And when the Sabbath had come, he began to teach in the synagogue. And many who heard him were astonished, saying, "Where did this man get these things? And what wisdom is this which is given to him, that such mighty works are performed by his hands!
And whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven may also forgive you your trespasses.
But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will be brought before governors and kings for my sake, for a testimony to them.
Then he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him.
for he loves our nation, and has built us our synagogue."
The Pharisee stood and prayed thus with himself, 'God, I thank you that I am not like other menextortioners, unjust, adulterers, or even like this tax collector.
But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me a sinner!'
His parents said this because they feared the Jews, for the Jews had agreed already that if anyone confessed that he was Christ, he would be put out of the synagogue.
Nevertheless even among the rulers many believed in him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue;
They will put you out of the synagogues; yes, the time is coming when whoever kills you will think he is offering service to God.
Jesus answered him, "I have spoken openly to the world. I always taught in synagogues and in the temple, where all the Jews come together, and I have said nothing in secret.
Then some of those who belonged to the synagogue of the Freedmen (as it was called), and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, arose and disputed with Stephen.
When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John as their helper.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
For those who live in Jerusalem and their rulers, because they did not recognize him nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning him.
The next Sabbath almost the whole city gathered to hear the word of the Lord.
Now at Iconium they entered together into the Jewish synagogue, and so spoke that a great number believed, both of Jews and of Greeks.
For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath."
And Paul went in, as was his custom, and for three weeks he reasoned with them from the scriptures, explaining and proving that the Christ had to suffer and rise again from the dead, and saying, "This Jesus whom I am proclaiming to you is the Christ." read more. And some of them were persuaded, and joined Paul and Silas; as did a large number of the God-fearing Greeks and not a few of the leading women.
The brethren immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the Jewish synagogue.
And every Sabbath he was reasoning in the synagogue, and trying to persuade Jews and Greeks.
And he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately.
And he entered the synagogue and for three months spoke boldly, arguing and persuading about the kingdom of God.
And I said, 'Lord, they themselves know that in one synagogue after another I used to imprison and beat those who believed in you.
And as I punished them often in all the synagogues, I tried to force them to blaspheme; and being furiously enraged against them, I persecuted them even to foreign cities.
I say this to your shame. Can it be that there is no man among you wise enough to decide between his brethren,
I know you have persevered and have endured for my name's sake, and you have 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/common'>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/common'>17:2-4,10,17; 18:4,26; 19:8).
To be "put out of the synagogue," a phrase used by John (Joh 9:22; 12:42; 16:2), means to be excommunicated.
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But beware of men, for they will deliver you up to councils and flog you in their synagogues.
And coming to his own country he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom and these mighty works?
And they love the place of honor at feasts and the best seats in the synagogues,
Then came one of the rulers of the synagogue, Jairus by name. And seeing him, he fell at his feet,
And when the Sabbath had come, he began to teach in the synagogue. And many who heard him were astonished, saying, "Where did this man get these things? And what wisdom is this which is given to him, that such mighty works are performed by his hands!
And he taught in their synagogues, being glorified by all.
Then he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him.
And all spoke well of him, and wondered at the gracious words which proceeded out of his mouth; and they said, "Is not this Joseph's son?"
Now when they bring you before the synagogues and rulers and authorities, do not worry about how or what you should answer, or what you are to say;
But before all this, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons. And you will be brought before kings and governors for my name's sake.
His parents said this because they feared the Jews, for the Jews had agreed already that if anyone confessed that he was Christ, he would be put out of the synagogue.
Nevertheless even among the rulers many believed in him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue;
They will put you out of the synagogues; yes, the time is coming when whoever kills you will think he is offering service to God.
Jesus answered him, "I have spoken openly to the world. I always taught in synagogues and in the temple, where all the Jews come together, and I have said nothing in secret.
And immediately he began to proclaim Jesus in the synagogues, saying, "He is the Son of God."
When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John as their helper.
When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John as their helper.
But they passed on from Perga and came to Pisidian Antioch. And on the Sabbath day they went into the synagogue and sat down. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
The next Sabbath almost the whole city gathered to hear the word of the Lord.
Now at Iconium they entered together into the Jewish synagogue, and so spoke that a great number believed, both of Jews and of Greeks.
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. And Paul went in, as was his custom, and for three weeks he reasoned with them from the scriptures, read more. explaining and proving that the Christ had to suffer and rise again from the dead, and saying, "This Jesus whom I am proclaiming to you is the Christ." And some of them were persuaded, and joined Paul and Silas; as did a large number of the God-fearing Greeks and not a few of the leading women.
The brethren immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the Jewish synagogue.
So he was reasoning in the synagogue with the Jews and the God-fearing Greeks, and in the market place every day with those who happened to be there.
So he was reasoning in the synagogue with the Jews and the God-fearing Greeks, and in the market place every day with those who happened to be there.
And every Sabbath he was reasoning in the synagogue, and trying to persuade Jews and Greeks.
And every Sabbath he was reasoning in the synagogue, and trying to persuade Jews and Greeks.
And he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately.
And he entered the synagogue and for three months spoke boldly, arguing and persuading about the kingdom of God.
And I said, 'Lord, they themselves know that in one synagogue after another I used to imprison and beat those who believed in you.
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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"You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be liable to judgment.' But I say to you that anyone who is angry with his brother shall be subject to judgment. And whoever says to his brother, 'Raca,' shall be answerable to the council. But whoever says, 'You fool!' shall be in danger of the fire of hell. read more. Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar, and go. First be reconciled to your brother; and then come and offer your gift. Agree with your adversary quickly, while you are on the way with him to court, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. Truly, I say to you, you will never get out till you have paid the last penny. "You have heard that it was said, 'You shall not commit adultery.'
"Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'
But beware of men, for they will deliver you up to councils and flog you in their synagogues.
"If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he will not listen, take one or two others along with you, so that 'every matter may be established by the word of two or three witnesses.' read more. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. "Truly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.
And they love the place of honor at feasts and the best seats in the synagogues,
(For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders.
But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will be brought before governors and kings for my sake, for a testimony to them.
And he came to Nazareth, where he had been brought up. And as his custom was, he went into the synagogue on the Sabbath day, and stood up to read. And the book of the prophet Isaiah was handed to him. 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 has anointed me to preach the good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord." Then he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him.
When he heard of Jesus, he sent to him elders of the Jews, asking him to come and heal his servant.
for he loves our nation, and has built us our synagogue."
And behold, there came a man named Jairus, who was a ruler of the synagogue; and he fell at Jesus' feet and begged him to come to his house,
While he was still speaking, someone came from the ruler of the synagogue's house and said, "Your daughter is dead; do not trouble the Teacher any more."
Now when they bring you before the synagogues and rulers and authorities, do not worry about how or what you should answer, or what you are to say;
The Pharisee stood and prayed thus with himself, 'God, I thank you that I am not like other menextortioners, unjust, adulterers, or even like this tax collector.
But before all this, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons. And you will be brought before kings and governors for my name's sake.
His parents said this because they feared the Jews, for the Jews had agreed already that if anyone confessed that he was Christ, he would be put out of the synagogue.
Nevertheless even among the rulers many believed in him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue;
Now before the feast of the Passover, when Jesus knew that his hour had come to depart from this world to the Father, having loved his own who were in the world, he loved them to the end. And during supper, when the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him, read more. Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, rose from supper, laid aside his garments, took a towel and girded himself. After that, he poured water into a basin and began to wash the disciples' feet, and to wipe them with the towel with which he was girded. Then he came to Simon Peter. And Peter said to him, "Lord, are you going to wash my feet?" Jesus answered him, "You do not realize now what I am doing, but later you will understand." Peter said to him, "You shall never wash my feet." Jesus answered him, "If I do not wash you, you have no part with me." Simon Peter said to him, "Lord, not my feet only, but also my hands and my head!" Jesus said to him, "He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not every one of you." For he knew who was to betray him; that was why he said, "You are not all clean." When he had washed their feet, and taken his garments, and returned to his place, he said to them, "Do you know what I have done to you? You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you should do as I have done to you.
Now Peter and John were going up to the temple at the hour of prayer, the ninth hour.
Then some of those who belonged to the synagogue of the Freedmen (as it was called), and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, arose and disputed with Stephen.
and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem.
About the ninth hour of the day he clearly saw in a vision an angel of God who had just come in and said to him, "Cornelius!"
The next day, as they were on their journey and approaching the city, Peter went up on the housetop about the sixth hour to pray.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath."
For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath."
and on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer; and we sat down and began speaking to the women who had come together.
as also the high priest and all the Council of the elders can testify. From them I also received letters to the brethren, and started off for Damascus in order to bring even those who were there to Jerusalem as prisoners to be punished.
When any one of you has a grievance against a brother, does he dare go to law before the unrighteous instead of before the saints? Do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to try trivial cases? read more. Do you not know that we will judge angels? How much more matters of this life! So if you have disputes about such matters, do you appoint them as judges who are of no account in the church? I say this to your shame. Can it be that there is no man among you wise enough to decide between his brethren, but brother goes to law against brother, and that before unbelievers? Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded? Instead, you yourselves defraud and do wrong, and you even do this to your brethren.
Every man who prays or prophesies with his head covered dishonors his head.
Therefore when you meet together, it is not the Lord's supper that you eat,
Otherwise, if you bless with the spirit, how can any one in the position of an outsider say the "Amen" to your thanksgiving, since he does not know what you are saying?
But all things should be done decently and in an orderly way.
If anyone does not love the Lordlet him be accursed. Come, O Lord!
But even if we, or an angel from heaven, should preach to you a gospel contrary to what we preached to you, let him be accursed! As we have said before, so I say again now, if any one is preaching to you a gospel contrary to what you received, let him be accursed!
And he gave some to be apostles, some prophets, some evangelists, some pastors and teachers,
It is a trustworthy saying: if any one aspires to the office of overseer, he desires a noble task. Now the overseer must be above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, able to teach, read more. not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, keeping his children under control with all dignity (If a man does not know how to manage his own household, how can he take care of God's church?). He must not be a recent convert, or he may become conceited and fall into the same condemnation as the devil. He must also have a good reputation with outsiders, so that he will not fall into reproach and the snare of the devil.
By common confession, great is the mystery of godliness: he was revealed in the flesh, was vindicated in the Spirit, seen by angels, preached among the nations, believed on in the world, taken up in glory.
The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching.
namely, if any man is blameless, the husband of one wife, and his children believe and are not open to the charge of being wild or rebellious. For the overseer must be blameless as God's steward, not self-willed, not quick-tempered, not addicted to wine, not violent, not fond of sordid gain, read more. but hospitable, a lover of what is good, master of himself, upright, holy, and self-controlled; he must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to refute those who contradict it.
This testimony is true. Therefore, rebuke them sharply, so that they may be sound in the faith
let us draw near with a true heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.
Remember your leaders, those who spoke to you the word of God; consider the outcome of their life, and imitate their faith.
For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in shabby clothes,
For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in shabby clothes, and you pay special attention to the one who is wearing the fine clothes and say, "Have a seat here in a good place," and you say to the poor man, "You stand there," or, "Sit by my feet,"
I was in the Spirit on the Lord's Day, and I heard behind me a loud voice like a trumpet,
The mystery of the seven stars which you saw in my right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.
"To the angel of the church in Ephesus write: 'These are the words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands:
I know your tribulation and your poverty (but you are rich) and I know the slander of those who say that they are Jews and are not, but are a synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
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And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every sickness among the people.
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every sickness among the people.
"Thus, when you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have received their reward.
But beware of men, for they will deliver you up to councils and flog you in their synagogues.
But they do all their works to be seen by men; for they make their phylacteries broad and the tassels of their garments long.
Therefore I send you prophets and wise men and scribes. Some of them you will kill and crucify, and some you will scourge in your synagogues and persecute from town to town,
And they went into Capernaum, and immediately on the Sabbath he entered the synagogue and taught.
Then came one of the rulers of the synagogue, Jairus by name. And seeing him, he fell at his feet,
And when the Sabbath had come, he began to teach in the synagogue. And many who heard him were astonished, saying, "Where did this man get these things? And what wisdom is this which is given to him, that such mighty works are performed by his hands!
And he came to Nazareth, where he had been brought up. And as his custom was, he went into the synagogue on the Sabbath day, and stood up to read. And the book of the prophet Isaiah was handed to him. 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 has anointed me to preach the good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord." Then he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him.
Then he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him.
And behold, there came a man named Jairus, who was a ruler of the synagogue; and he fell at Jesus' feet and begged him to come to his house,
But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the people, "There are six days on which work ought to be done; come on those days and be healed, and not on the Sabbath day."
The Jews said to one another, "Where does this man intend to go that we shall not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks?
Then some of those who belonged to the synagogue of the Freedmen (as it was called), and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, arose and disputed with Stephen.
and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem.
When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John as their helper.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath."
and on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer; and we sat down and began speaking to the women who had come together.
Otherwise, if you bless with the spirit, how can any one in the position of an outsider say the "Amen" to your thanksgiving, since he does not know what you are saying?
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes in the Dispersion: greetings.
I know your tribulation and your poverty (but you are rich) and I know the slander of those who say that they are Jews and are not, but are a synagogue of Satan.
Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lielook, I will make them come and bow down before your feet, and know that I have loved you.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every sickness among the people.
"Thus, when you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have received their reward.
"And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the street corners, that they may be seen by men. Truly, I say to you, they have received their reward.
But beware of men, for they will deliver you up to councils and flog you in their synagogues.
And they love the place of honor at feasts and the best seats in the synagogues,
Then came one of the rulers of the synagogue, Jairus by name. And seeing him, he fell at his feet,
While he was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead. Why trouble the Teacher any further?" But ignoring what they said, Jesus said to the ruler of the synagogue, "Do not be afraid; only believe."
When they came to the house of the ruler of the synagogue, he saw a tumult, and people weeping and wailing loudly.
Then he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him.
When he heard of Jesus, he sent to him elders of the Jews, asking him to come and heal his servant.
for he loves our nation, and has built us our synagogue."
While he was still speaking, someone came from the ruler of the synagogue's house and said, "Your daughter is dead; do not trouble the Teacher any more."
But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the people, "There are six days on which work ought to be done; come on those days and be healed, and not on the Sabbath day."
His parents said this because they feared the Jews, for the Jews had agreed already that if anyone confessed that he was Christ, he would be put out of the synagogue.
They answered him, "You were born in utter sin, and are you teaching us?" And they cast him out. Jesus heard that they had cast him out, and when he found him, he said, "Do you believe in the Son of Man?" read more. He answered, "Who is he, sir, that I may believe in him?" Jesus said to him, "You have seen him, and it is he who speaks with you." Then he said, "Lord, I believe!" And he worshiped him.
Nevertheless even among the rulers many believed in him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God.
They will put you out of the synagogues; yes, the time is coming when whoever kills you will think he is offering service to God.
Pilate said to them, "Take him yourselves and judge him by your own law." The Jews said to him, "It is not lawful for us to put anyone to death."
And immediately he began to proclaim Jesus in the synagogues, saying, "He is the Son of God."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
But when the Jews saw the crowds, they were filled with jealousy, and contradicted what was spoken by Paul, and blasphemed.
And every Sabbath he was reasoning in the synagogue, and trying to persuade Jews and Greeks.
Crispus, the ruler of the synagogue, believed in the Lord, together with all his household; and many of the Corinthians who heard him believed and were baptized.
And they all seized Sosthenes, the ruler of the synagogue, and beat him in front of the judgment seat. But Gallio paid no attention to this.
They came to Ephesus, and he left them there. Now he himself went into the synagogue and reasoned with the Jews.
And he entered the synagogue and for three months spoke boldly, arguing and persuading about the kingdom of God.
And I said, 'Lord, they themselves know that in one synagogue after another I used to imprison and beat those who believed in you.
Five times I received from the Jews the forty lashes minus one.
For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in shabby clothes, and you pay special attention to the one who is wearing the fine clothes and say, "Have a seat here in a good place," and you say to the poor man, "You stand there," or, "Sit by my feet,"
I know your tribulation and your poverty (but you are rich) and I know the slander of those who say that they are Jews and are not, but are a synagogue of Satan.
Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lielook, I will make them come and bow down before your feet, and know that I have loved you.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
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But beware of men, for they will deliver you up to councils and flog you in their synagogues.
And they love the place of honor at feasts and the best seats in the synagogues,
But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will be brought before governors and kings for my sake, for a testimony to them.
Then he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him.
When he heard of Jesus, he sent to him elders of the Jews, asking him to come and heal his servant.
for he loves our nation, and has built us our synagogue."
And behold, there came a man named Jairus, who was a ruler of the synagogue; and he fell at Jesus' feet and begged him to come to his house,
While he was still speaking, someone came from the ruler of the synagogue's house and said, "Your daughter is dead; do not trouble the Teacher any more."
He was praying in a certain place, and when he ceased, one of his disciples said to him, "Lord, teach us to pray, as John taught his disciples."
But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the people, "There are six days on which work ought to be done; come on those days and be healed, and not on the Sabbath day."
The Pharisee stood and prayed thus with himself, 'God, I thank you that I am not like other menextortioners, unjust, adulterers, or even like this tax collector.
Now before the feast of the Passover, when Jesus knew that his hour had come to depart from this world to the Father, having loved his own who were in the world, he loved them to the end. And during supper, when the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him, read more. Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, rose from supper, laid aside his garments, took a towel and girded himself. After that, he poured water into a basin and began to wash the disciples' feet, and to wipe them with the towel with which he was girded. Then he came to Simon Peter. And Peter said to him, "Lord, are you going to wash my feet?" Jesus answered him, "You do not realize now what I am doing, but later you will understand." Peter said to him, "You shall never wash my feet." Jesus answered him, "If I do not wash you, you have no part with me." Simon Peter said to him, "Lord, not my feet only, but also my hands and my head!" Jesus said to him, "He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not every one of you." For he knew who was to betray him; that was why he said, "You are not all clean." When he had washed their feet, and taken his garments, and returned to his place, he said to them, "Do you know what I have done to you? You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you should do as I have done to you.
Now Peter and John were going up to the temple at the hour of prayer, the ninth hour.
About the ninth hour of the day he clearly saw in a vision an angel of God who had just come in and said to him, "Cornelius!"
The next day, as they were on their journey and approaching the city, Peter went up on the housetop about the sixth hour to pray.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath."
and on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer; and we sat down and began speaking to the women who had come together.
Crispus, the ruler of the synagogue, believed in the Lord, together with all his household; and many of the Corinthians who heard him believed and were baptized.
And they all seized Sosthenes, the ruler of the synagogue, and beat him in front of the judgment seat. But Gallio paid no attention to this.
Otherwise, if you bless with the spirit, how can any one in the position of an outsider say the "Amen" to your thanksgiving, since he does not know what you are saying?
let us draw near with a true heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.
For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in shabby clothes, and you pay special attention to the one who is wearing the fine clothes and say, "Have a seat here in a good place," and you say to the poor man, "You stand there," or, "Sit by my feet,"
Watsons
SYNAGOGUE, ????????, "an assembly," Re 2:9; 3:9. The word often occurs in the Gospels and in the Acts, because Jesus Christ and his Apostles generally went to preach in those places. Although the sacrifices could not be offered, except in the tabernacle or the temple, the other exercises of religion were restricted to no particular place. Accordingly we find that the praises of God were sung, at a very ancient period, in the schools of the prophets; and those who felt any particular interest in religion, were assembled by the seers on the Sabbath, and the new moons, for prayers and religious instruction, 1Sa 10:5-11; 19:18-24; 2Ki 4:23. During the Babylonish captivity, the Jews, who were then deprived of their customary religious privileges, were wont to collect around some prophet or other pious man, who taught them and their children in religion, exhorted to good conduct, and read out of the sacred books, Eze 14:1; 20:1; Da 6:11; Ne 8:18. These assemblies, or meetings, became, in progress of time, fixed to certain places, and a regular order was observed in them. Such appears to have been the origin of synagogues. In speaking of synagogues, it is worthy to be noticed, that there is nothing said in respect to the existence of such buildings in Palestine, during the reign of Antiochus Epiphanes. They are, therefore, by some supposed to have been first erected under the Maccabean princes, but that, in foreign countries, they were much more ancient. Whether this statement be correct or not, it is nevertheless certain, that in the time of the Apostles, there were synagogues wherever there were Jews. They were built, in imitation of the temple of Jerusalem, with a court and porches, as is the case with the synagogues in the east at the present day. In the centre of the court is a chapel, supported by four columns, in which, on an elevation prepared for it, is placed the book of the law, rolled up. This, on the appointed days, is publicly read. In addition to the chapel, there is erected within the court a large covered hall or vestry, into which the people retire, when the weather happens to be cold and stormy, and each family has its particular seat. The uppermost seats in the synagogue, that is, those which were nearest the chapel where the sacred books were kept, were esteemed peculiarly honourable, Mt 23:6; Jas 2:3. The "proseuchae," ?????????, are understood by some to be smaller synagogues, but by others are supposed to be particular places under the open sky, where the Jews assembled for religious exercise. But Josephus calls the proseucha of Tiberias a large house, which held very many persons. See Proseuchae. The Apostles preached the Gospel in synagogues and proseuchae, and with their adherents performed in them all the religious services. When excluded, they imitated the Jews in those places, where they were too poor to erect these buildings, and held their religious meetings in the houses of individuals. Hence we not only hear of synagogues in houses in the Talmud, but of churches in houses in the New Testament, Ro 16:5; 1Co 16:19; Col 4:15; Php 2; Ac 3:26; 5:42. The Apostles sometimes hired a house, in which they performed religious services, and taught daily, Ac 19:9; 20:8. ???????? means literally a convention or assembly, but by metonymy, was eventually used for the place of assembling; in the same way that ????????, which means literally a calling together, or convocation, signifies also at the present time the place of convocation. Synagogues were sometimes called by the Jews schools; but they were careful to make an accurate distinction between such, and the schools, properly so called, the ??????, or "sublimer schools," in which the Talmud was read, while the law merely was read in the synagogues, which they placed far behind the Talmud.
The mode of conducting religious instruction and worship in the primitive Christian churches, was derived for the most part from the practice which anciently prevailed in synagogues. But there were no regular teachers in the synagogues, who were officially qualified to pronounce discourses before the people; although there were interpreters who rendered into the vernacular tongue, namely, the Hebraeo-aramean, the sections, which had been publicly read in the Hebrew.
The "synagogue preacher," ????, whose business it is, in consequence of his office, to address the people, is an official personage that has been introduced in later times; at least we find no mention of such a one in the New Testament. On the contrary, in the time of Christ, the person who read the section for the Sabbath, or any other person who was respectable for learning and had a readiness of speech, addressed the people, Lu 4:16-21; Ac 13:5,15; 15:21; Mt 4:23.
The other persons who were employed in the services and government of the synagogue, in addition to the one who read the Scriptures, and the person who rendered them into the vernacular tongue, were as follows:
1. "The ruler of the synagogue," ?????????????, ??? ?????, who presided over the assembly, and invited readers and speakers, unless some persons who were acceptable voluntarily offered themselves, Mr 5:22,35-38; Lu 8:41; 13:14-15; Ac 13:15.
2. "The elders of the synagogue," ?????, ???????????. They appear to have been the counsellors of the head or ruler of the synagogue, and were chosen from among the most powerful and learned of the people, and are hence called ?????????????, Ac 13:15. The council of elders not only took a part in the management of the internal concerns of the synagogue, but also punished transgressors of the public laws, either by turning them out of the synagogue, or decreeing the punishment of thirty- nine stripes, Joh 12:42; 16:2; 2Co 11:24.
3. "The collectors of alms," ???? ????, ????????, "deacons." Although every thing which is said of them by the Jews was not true concerning them in the time of the Apostles, there can be no doubt that there were such officers in the synagogues at that time, Acts 6.
4. "The servants of the synagogue," ???, ????????, Lu 4:20; whose business it was to reach the book of the law to the person who was to read it, and to receive it back again, and to perform other services. The ceremonies which prevail in the synagogues at the present day in presenting the law were not observed in the time of our Saviour.
5. "The messenger or legate of the synagogue," ???? ????. This was a person who was sent from synagogues abroad, to carry alms to Jerusalem. The name, messenger of the synagogue, was applied likewise to any person, who was commissioned by a synagogue, and sent forth to propagate religious knowledge. A person likewise was denominated the messenger, or angel, ????????, ??? ???????? ?????????, &c, who was selected by the assembly to recite for them the prayers; the same that is called by the Jews of modern times the synagogue singer, or cantilator, Re 2:1,8,12,18; 3:1,7,14.
The Jews anciently called those persons who, from their superior erudition, were capable of teaching in the synagogue, ??????, "shepherds," or "pastors." They applied the same term, at least in more recent times, to the elders of the synagogue, and also to the collectors of alms, or deacons. The ground of the application of this term in such a way, is as follows: the word ???? is, without doubt, derived from the Greek word ??????, "bread," or "a fragment of bread;" and, as it is used in the Targums, it corresponds to the Hebrew verb ???, "to feed." It is easy to see, therefore, how the word ???? might be applied to persons who sustained offices in the synagogue, in the same way as ??? is applied to kings, &c.
We do not find mention made of public worship in the synagogues, except on the Sabbath, Mt 12:9; Mr 1:21; 3:1; 6:2; Lu 4:16,32-33; 6:6; 13:10; Ac 13:14; 15:21; 16:13-25; 17:2; 18:4. What is said of St. Paul's hiring the school of one Tyrannus at Ephesus, and teaching in it daily, is a peculiar instance, Ac 19:9-10. Yet there can be no doubt that those Jews who were unable to go to Jerusalem attended worship on their festival days, as well as on the Sabbath, in their own synagogues. Individuals sometimes offered their private prayers in the
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And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every sickness among the people.
And they love the place of honor at feasts and the best seats in the synagogues,
And they went into Capernaum, and immediately on the Sabbath he entered the synagogue and taught.
He entered the synagogue again, and a man was there who had a withered hand.
Then came one of the rulers of the synagogue, Jairus by name. And seeing him, he fell at his feet,
While he was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead. Why trouble the Teacher any further?" But ignoring what they said, Jesus said to the ruler of the synagogue, "Do not be afraid; only believe." read more. And he allowed no one to follow him except Peter, James, and John the brother of James. When they came to the house of the ruler of the synagogue, he saw a tumult, and people weeping and wailing loudly.
And when the Sabbath had come, he began to teach in the synagogue. And many who heard him were astonished, saying, "Where did this man get these things? And what wisdom is this which is given to him, that such mighty works are performed by his hands!
And he came to Nazareth, where he had been brought up. And as his custom was, he went into the synagogue on the Sabbath day, and stood up to read.
And he came to Nazareth, where he had been brought up. And as his custom was, he went into the synagogue on the Sabbath day, and stood up to read.
And he came to Nazareth, where he had been brought up. And as his custom was, he went into the synagogue on the Sabbath day, and stood up to read.
And he came to Nazareth, where he had been brought up. And as his custom was, he went into the synagogue on the Sabbath day, and stood up to read.
And he came to Nazareth, where he had been brought up. And as his custom was, he went into the synagogue on the Sabbath day, and stood up to read.
And he came to Nazareth, where he had been brought up. And as his custom was, he went into the synagogue on the Sabbath day, and stood up to read. And the book of the prophet Isaiah was handed to him. And he opened the book, and found the place where it was written:
And the book of the prophet Isaiah was handed to him. And he opened the book, and found the place where it was written: "The Spirit of the Lord is upon me, because he has anointed me to preach the good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, read more. to proclaim the acceptable year of the Lord." Then he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him.
Then he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him. And he began to say to them, "Today this Scripture is fulfilled in your hearing."
And they were astonished at his teaching, for his word was with authority. And in the synagogue there was a man who had the spirit of an unclean demon. And he cried out with a loud voice,
On another Sabbath he entered the synagogue and taught, and a man was there whose right hand was withered.
And behold, there came a man named Jairus, who was a ruler of the synagogue; and he fell at Jesus' feet and begged him to come to his house,
Now he was teaching in one of the synagogues on the Sabbath.
But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the people, "There are six days on which work ought to be done; come on those days and be healed, and not on the Sabbath day." Then the Lord answered him, "You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the stall, and lead it away to water it?
Nevertheless even among the rulers many believed in him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue;
They will put you out of the synagogues; yes, the time is coming when whoever kills you will think he is offering service to God.
They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer.
For you first, God raised up his servant and sent him to bless you by turning every one of you from your wicked ways."
And every day, in the temple and from house to house, they never stopped teaching and preaching Jesus as the Christ.
Then some of those who belonged to the synagogue of the Freedmen (as it was called), and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, arose and disputed with Stephen.
When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John as their helper.
But they passed on from Perga and came to Pisidian Antioch. And on the Sabbath day they went into the synagogue and sat down. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath."
For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath."
And when they read it, they rejoiced at its encouragement.
and on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer; and we sat down and began speaking to the women who had come together. A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, who was a worshiper of God, was listening. The Lord opened her heart to respond to the things spoken by Paul. read more. When she and her household had been baptized, she urged us, saying, "If you have judged me to be faithful to the Lord, come into my house and stay." And she prevailed upon us. It happened that as we were going to the place of prayer, we were met by a slave-girl who had a spirit of divination. She brought her owners much profit by fortune-telling. She followed Paul and the rest of us, crying, "These men are servants of the Most High God, who are telling you the way of salvation." She continued doing this for many days. But Paul was greatly annoyed, and turned and said to the spirit, "I command you in the name of Jesus Christ to come out of her!" And it came out at that very moment. But when her owners saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities, and when they had brought them to the magistrates they said, "These men are Jews and they are throwing our city into an uproar. They advocate customs which it is not lawful for us Romans to accept or practice." The crowd joined against them, and the magistrates tore the garments off them and ordered them to be beaten with rods. And when they had inflicted many blows upon them, they threw them into prison, charging the jailer to guard them securely. Having received such a charge, he put them into the inner prison and fastened their feet in the stocks. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them,
And Paul went in, as was his custom, and for three weeks he reasoned with them from the scriptures,
And every Sabbath he was reasoning in the synagogue, and trying to persuade Jews and Greeks.
But when some were stubborn and disbelieved, speaking evil of the Way before the congregation, he withdrew from them, and took the disciples with him, reasoning daily in the hall of Tyrannus.
But when some were stubborn and disbelieved, speaking evil of the Way before the congregation, he withdrew from them, and took the disciples with him, reasoning daily in the hall of Tyrannus. This took place for two years, so that all who lived in the province of Asia heard the word of the Lord, both Jews and Greeks.
On the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to leave the next day, and he prolonged his message until midnight.
On the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to leave the next day, and he prolonged his message until midnight. There were many lamps in the upper room where we were gathered.
There were many lamps in the upper room where we were gathered.
There were many lamps in the upper room where we were gathered. And there was a young man named Eutychus sitting in the window sill, sinking into a deep sleep. And as Paul talked on and on, he was overcome by sleep and fell down from the third story and was picked up dead.
And there was a young man named Eutychus sitting in the window sill, sinking into a deep sleep. And as Paul talked on and on, he was overcome by sleep and fell down from the third story and was picked up dead. But Paul went down and fell on him, and after embracing him, he said, "Do not be alarmed, for his life is in him."
But Paul went down and fell on him, and after embracing him, he said, "Do not be alarmed, for his life is in him." When he had gone back up and had broken the bread and eaten, he talked with them a long while until daybreak, and then left.
When he had gone back up and had broken the bread and eaten, he talked with them a long while until daybreak, and then left.
greet also the church that meets in their house. Greet my beloved Epaenetus, who was the first convert of Asia for Christ.
But every woman who prays or prophesies with her head uncovered dishonors her headit is the same as if her head were shaved.
In the Lord, however, woman is not independent of man, nor is man independent of woman. For as woman was made from man, so also man is born of woman. And all things are from God. read more. Judge for yourselves: is it proper for a woman to pray to God with her head uncovered? Does not even nature itself teach you that if a man has long hair, it is a dishonor to him, but if a woman has long hair, it is her glory? For her hair is given to her for a covering. If anyone wants to be contentious, we have no other practice, nor do the churches of God.
Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. For one who speaks in a tongue does not speak to men but to God; for no one understands him, but in his spirit he speaks mysteries. read more. But everyone who prophesies speaks to men for their edification and encouragement and comfort. He who speaks in a tongue edifies himself, but he who prophesies edifies the church. Now I want you all to speak in tongues, but even more that you would prophesy. He who prophesies is greater than he who speaks in tongues, unless some one interprets, so that the church may be edified. But now, brethren, if I come to you speaking in tongues, what will I profit you unless I bring you some revelation or knowledge or prophecy or teaching? If even lifeless things, such as the flute or the harp, do not give a distinction in the notes, how will any one know what is played? And if the bugle gives an indistinct sound, who will get ready for battle? So it is with you, unless you utter by the tongue speech that is intelligible, how will anyone know what is spoken? For you will be speaking into the air. Undoubtedly there are many languages in the world, and none of them is without meaning. If then I do not know the meaning of the language, I will be a foreigner to the one who is speaking, and the speaker will be a foreigner to me. So it is with you; since you are eager for spiritual gifts, strive to excel in building up the church. Therefore, he who speaks in a tongue should pray that he may interpret. For if I pray in a tongue, my spirit prays, but my mind is unfruitful. What am I to do? I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also. Otherwise, if you bless with the spirit, how can any one in the position of an outsider say the "Amen" to your thanksgiving, since he does not know what you are saying? For you may be giving thanks well enough, but the other man is not edified. I thank God that I speak in tongues more than you all; but in the church I would rather speak five words with my mind, to instruct others, than ten thousand words in a tongue. Brethren, do not be children in your thinking; be infants in evil, but in thinking be mature. In the law it is written, "By men of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord." Tongues, then, are a sign, not for believers but for unbelievers; but prophecy is for believers, not for unbelievers. Therefore if the whole church assembles together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are mad? But if all prophesy, and an unbeliever or an outsider enters, he is convicted by all, he is called to account by all; the secrets of his heart are disclosed; and so, he will fall on his face, and worship God, declaring that God is really among you. What is the outcome then, brethren? When you come together, each one has a hymn, or a teaching, or a revelation, or a tongue, or an interpretation. Let all things be done for edification. If anyone speaks in a tongue, it should be by two or at the most three, and each in turn; and one must interpret. But if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God. Let two or three prophets speak, and let the others weigh what is said. But if a revelation is made to another who is sitting, the first one must keep silent. For you can all prophesy one by one, so that all may learn and all be encouraged; and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace. As in all the churches of the saints, the women should keep silent in the churches. For they are not permitted to speak, but should be submissive, as even the law says. If they desire to learn anything, let them ask their own husbands at home; for it is shameful for a woman to speak in church. Did the word of God originate with you? Or are you the only people it has reached? If anyone thinks he is a prophet or spiritual, let him acknowledge that what I am writing to you is the Lord's command. But if anyone does not recognize this, he is not recognized. Therefore, my brethren, desire earnestly to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in an orderly way.
Even to this day when Moses is read, a veil lies over their hearts.
Give my greetings to the brethren at Laodicea, and to Nympha and the church in her house.
and you pay special attention to the one who is wearing the fine clothes and say, "Have a seat here in a good place," and you say to the poor man, "You stand there," or, "Sit by my feet,"
"To the angel of the church in Ephesus write: 'These are the words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands:
"And to the angel of the church in Smyrna write: 'These are the words of the First and the Last, who died, and came to life: I know your tribulation and your poverty (but you are rich) and I know the slander of those who say that they are Jews and are not, but are a synagogue of Satan.
"And to the angel of the church in Pergamum write: 'These are the words of him who has the sharp two-edged sword:
"And to the angel of the church in Thyatira write: 'These are the words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze:
"And to the angel of the church in Sardis write: 'These are the words of him who has the seven spirits of God and the seven stars: I know your works; you have a name of being alive, but you are dead.
"And to the angel of the church in Philadelphia write: 'These are the words of him who is holy, who is true, who has the key of David, who opens and no one shuts, and shuts and no one opens:
Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lielook, I will make them come and bow down before your feet, and know that I have loved you.
"And to the angel of the church in Laodicea write: 'These are the words of the Amen, the faithful and true witness, the beginning of God's creation: