Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
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And he said, Why wilt thou go to him to-day? It is neither new moon nor sabbath. And she said, It is well.
And Ezra the priest brought the law before the congregation, both of men and women, and all that could hear with understanding, on the first day of the seventh month. And he read in it before the open place that was before the water-gate from the morning until midday, in presence of the men and the women, and those that could understand. And the ears of all the people were attentive to the book of the law. read more. And Ezra the scribe stood upon a high stage of wood, which they had made for the purpose. And beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkijah, and Maaseiah on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddana, Zechariah, 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 lifting up of their hands; and they bowed their heads, and worshipped Jehovah with their faces to the ground. And Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, 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 law of God distinctly out of the book, and gave the sense, and caused them to understand the reading.
They said in their heart, Let us destroy them together: they have burned up all God's places of assembly in the land.
And when thou prayest, thou shalt not be as the hypocrites; for they love to pray standing in the synagogues and in the corners of the streets so that they should appear to men. Verily I say unto you, They have their reward.
But beware of men; for they will deliver you up to sanhedrims, and scourge you in their synagogues;
And having come into his own country, he taught them in their synagogue, so that they were astonished, and said, Whence has this man this wisdom and these works of power?
and love the chief place in feasts and the first seats in the synagogues,
And when sabbath was come he began to teach in the synagogue, and many hearing were amazed, saying, Whence has this man these things? and what is the wisdom that is given to him, and such works of power are done by his hands?
And when ye stand praying, forgive if ye have anything against any one, that your Father also who is in the heavens may forgive you your offences.
But ye, take heed to yourselves, for they shall deliver you up to sanhedrims and to synagogues: ye shall be beaten and brought before rulers and kings for my sake, for a testimony to them;
And having rolled up the book, when he had delivered it up to the attendant, he sat down; and the eyes of all in the synagogue were fixed upon him.
for he loves our nation, and himself has built the synagogue for us.
The Pharisee, standing, prayed thus to himself: God, I thank thee that I am not as the rest of men, rapacious, unjust, adulterers, or even as this tax-gatherer.
And the tax-gatherer, standing afar off, would not lift up even his eyes to heaven, but smote upon his breast, saying, O God, have compassion on me, the sinner.
His parents said these things because they feared the Jews, for the Jews had already agreed that if any one confessed him to be the Christ, he should be excommunicated from the synagogue.
Although indeed from among the rulers also many believed on him, but on account of the Pharisees did not confess him, that they might not be put out of the synagogue:
They shall put you out of the synagogues; but the hour is coming that every one who kills you will think to render service to God;
Jesus answered him, I spoke openly to the world; I taught always in the synagogue and in the temple, where all the Jews come together, and in secret I have spoken nothing.
And there arose up certain of those of the synagogue called of freedmen, and of Cyrenians, and of Alexandrians, and of those of Cilicia and Asia, disputing with Stephen.
And being in Salamis, they announced the word of God in the synagogues of the Jews. And they had John also as their attendant.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
for those who dwell in Jerusalem, and their rulers, not having known him, have fulfilled also the voices of the prophets which are read on every sabbath, by judging him.
And on the coming sabbath almost all the 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 of both Jews and Greeks believed.
For Moses, from generations of old, has in every city those who preach him, being read in the synagogues every sabbath.
And according to Paul's custom he went in among them, and on three sabbaths reasoned with them from the scriptures, opening and laying down that the Christ must have suffered and risen up from among the dead, and that this is the Christ, Jesus whom I announce to you. read more. And some of them believed, and joined themselves to Paul and Silas, and of the Greeks who worshipped, a great multitude, and of the chief women not a few.
But the brethren immediately sent away, in the night, Paul and Silas to Berea; who, being arrived, went away 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. And Aquila and Priscilla, having heard him, took him to them and unfolded to him the way of God more exactly.
And entering into the synagogue, he spoke boldly during three months, reasoning and persuading the things concerning the kingdom of God.
And I said, Lord, they themselves know that I was imprisoning and beating in every synagogue those that believe on thee;
And often punishing them in all the synagogues, I compelled them to blaspheme. And, being exceedingly furious against them, I persecuted them even to cities out of our own land.
I speak to you to put you to shame. Thus there is not a wise person among you, not even one, who shall be able to decide between his brethren!
and endurest, and hast borne for my name's sake, and hast not wearied:
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/darby'>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/darby'>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 at the river that runs to Ahava; and there we encamped three days; and I surveyed the people and the priests, and found none of the sons of Levi there.
And Ezra the priest brought the law before the congregation, both of men and women, and all that could hear with understanding, on the first day of the seventh month.
And Ezra the scribe stood upon a high stage of wood, which they had made for the purpose. And beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkijah, and Maaseiah on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddana, Zechariah, Meshullam.
And they read in the law of God distinctly out of the book, and gave the sense, and caused them to understand the reading.
They said in their heart, Let us destroy them together: they have burned up all God's places of assembly in the land.
And it came to pass in the sixth year, in the sixth month, on the fifth of the month, that as I sat in my house, and the elders of Judah sat before me, the hand of the Lord Jehovah fell there upon me.
And there came certain of the elders of Israel unto me, and sat before me.
But beware of men; for they will deliver you up to sanhedrims, and scourge you in their synagogues;
And having come into his own country, he taught them in their synagogue, so that they were astonished, and said, Whence has this man this wisdom and these works of power?
and love the chief place in feasts and the first seats in the synagogues,
And behold there comes one of the rulers of the synagogue, by name Jairus, and seeing him, falls down at his feet;
And when sabbath was come he began to teach in the synagogue, and many hearing were amazed, saying, Whence has this man these things? and what is the wisdom that is given to him, and such works of power are done by his hands?
and he taught in their synagogues, being glorified of all.
And having rolled up the book, when he had delivered it up to the attendant, he sat down; and the eyes of all in the synagogue were fixed upon him.
And all bore witness to him, and wondered at the words of grace which were coming out of his mouth. And they said, Is not this the son of Joseph?
But when they bring you before the synagogues and rulers and the authorities, be not careful how or what ye shall answer, or what ye shall say;
But before all these things they shall lay their hands upon you and persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors on account of my name;
His parents said these things because they feared the Jews, for the Jews had already agreed that if any one confessed him to be the Christ, he should be excommunicated from the synagogue.
Although indeed from among the rulers also many believed on him, but on account of the Pharisees did not confess him, that they might not be put out of the synagogue:
They shall put you out of the synagogues; but the hour is coming that every one who kills you will think to render service to God;
Jesus answered him, I spoke openly to the world; I taught always in the synagogue and in the temple, where all the Jews come together, and in secret I have spoken nothing.
And straightway in the synagogues he preached Jesus that he is the Son of God.
And being in Salamis, they announced the word of God in the synagogues of the Jews. And they had John also as their attendant.
And being in Salamis, they announced the word of God in the synagogues of the Jews. And they had John also as their attendant.
But they, passing through from Perga, came to Antioch of Pisidia; and entering into the synagogue on the sabbath day they sat down. And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And on the coming sabbath almost all the 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 of both Jews and Greeks believed.
And having journeyed through Amphipolis and Apollonia, they came to Thessalonica, where was the synagogue of the Jews. And according to Paul's custom he went in among them, and on three sabbaths reasoned with them from the scriptures, read more. opening and laying down that the Christ must have suffered and risen up from among the dead, and that this is the Christ, Jesus whom I announce to you. And some of them believed, and joined themselves to Paul and Silas, and of the Greeks who worshipped, a great multitude, and of the chief women not a few.
But the brethren immediately sent away, in the night, Paul and Silas to Berea; who, being arrived, went away into the synagogue of the Jews.
He reasoned therefore in the synagogue with the Jews, and those who worshipped, and in the market-place every day with those he met with.
He reasoned therefore in the synagogue with the Jews, and those who worshipped, and in the market-place every day with those he met with.
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. And Aquila and Priscilla, having heard him, took him to them and unfolded to him the way of God more exactly.
And entering into the synagogue, he spoke boldly during three months, reasoning and persuading the things concerning the kingdom of God.
And I said, Lord, they themselves know that I was imprisoning and beating in every synagogue those that believe on thee;
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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It shall be a continual burnt-offering throughout your generations at the entrance of the tent of meeting before Jehovah, where I will meet with you, to speak there with thee. And there will I meet with the children of Israel; and it shall be hallowed by my glory.
And Moses took the tent, and pitched it outside the camp, far from the camp, and called it the Tent of meeting. And it came to pass that every one who sought Jehovah went out to the tent of meeting which was outside the camp.
Hear, Israel: Jehovah our God is one Jehovah;
Thou shalt not be afraid of them; for Jehovah thy God is in thy midst, a God great and terrible.
And Moses commanded them, saying, At the end of every seven years, at the set time of the year of release, at the feast of tabernacles, when all Israel cometh to appear before Jehovah thy God in the place which he will choose, thou shalt read this law before all Israel in their ears. read more. Gather the people together, the men, and the women, and the children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear Jehovah your God, and take heed to do all the words of this law; and that their children who do not know it may hear it and learn, that they may fear Jehovah your God, as long as ye live in the land, whereunto ye pass over the Jordan to possess it.
And they answered them and said, He is; behold, he is before thee: make haste now, for he came to-day to 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 are the outposts of the Philistines; and it shall come to pass, when thou comest thither, into the city, that thou shalt meet a company of prophets coming down from the high place with lute and tambour and pipe and harp before them; and they themselves prophesying.
Then Saul sent messengers to take David; and they saw a company of prophets prophesying, and Samuel standing as president over them; and the Spirit of God came upon the messengers of Saul, and they also prophesied. And it was told Saul, and 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 Sechu; and he asked and said, Where are Samuel and David? And one said, Behold, at Naioth by Ramah. And he went thither to Naioth by Ramah; and the Spirit of God came upon him also, and he went on, and prophesied, until he came to Naioth by Ramah. And he himself also stripped off his clothes, and prophesied, himself also, 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 to Jonathan, Behold, to-morrow is 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 until the third evening.
And in the third year of his reign he sent his princes, Ben-hail, and Obadiah, and Zechariah, and Nethaneel, and Micah, to teach in the cities of Judah; and with them the Levites: Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jonathan, and Adonijah, and Tobijah, and Tob-Adonijah, Levites; and with them Elishama and Jehoram, the priests. read more. And they taught in Judah, and had the book of the law of Jehovah with them; and they went about through all the cities of Judah, and taught among the people.
And when the seventh month came, and the children of Israel were in the cities, the people gathered together as one man to Jerusalem.
And I gathered them together at the river that runs to Ahava; and there we encamped three days; and I surveyed the people and the priests, and found none of the sons of Levi there.
And Ezra the priest brought the law before the congregation, both of men and women, and all that could hear with understanding, on the first day of the seventh month.
And on the second day were gathered together the chief fathers of all the people, the priests, and the Levites, to Ezra the scribe, even to gain wisdom as to the words of the law.
And on the twenty-fourth day of this month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them.
Evening, and morning, and at noon, will I pray and moan aloud; and he will hear my voice.
Thine adversaries roar in the midst of thy place of assembly; they set up their signs for signs.
They said in their heart, Let us destroy them together: they have burned up all God's places of assembly in the land.
Let them exalt him also in the congregation of the people, and praise him in the session of the elders.
Bring no more vain oblations! Incense is an abomination unto me, new moon and sabbath, the calling of convocations wickedness and the solemn meeting I cannot bear.
who shewest mercy unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them, thou, 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; and every great man's house he burned with fire.
And the brazen pillars that were in the house of Jehovah, and the bases, and the brazen sea that was in the house of Jehovah, the Chaldeans broke up, and carried all the brass thereof to Babylon.
And he hath violently cast down his enclosure as a garden; he hath destroyed his place of assembly: Jehovah hath caused set feast and sabbath to be forgotten in Zion, and hath despised in the indignation of his anger king and priest.
And it came to pass in the sixth year, in the sixth month, on the fifth of the month, that as I sat in my house, and the elders of Judah sat before me, the hand of the Lord Jehovah fell there upon me.
Son of man, it is thy brethren, thy brethren, the men of thy kindred, and all the house of Israel, the whole of it, unto whom the inhabitants of Jerusalem say, Get you far from Jehovah: unto us is this land given for a possession. Therefore say, Thus saith the Lord Jehovah: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries whither they are come.
And there came certain of the elders of Israel unto me, and sat before me.
And it came to pass in the seventh year, in the fifth month, the tenth of the month, that certain of the elders of Israel came to inquire of Jehovah, and they sat before me.
And they come unto thee as a people cometh, and they sit before thee as my people, and they hear thy words, but they do them not; for with their mouth they shew much love, but their heart goeth after their dishonest gain.
And when Daniel knew that the writing was signed, he went into his house; and, his windows being open in his upper chamber toward Jerusalem, he kneeled on 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 my confession, and said, Alas Lord! the great and terrible God, keeping covenant and loving-kindness with them that love him, and that 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 those seventy years, did ye really fast unto me, even unto me?
Ye have heard that it was said to the ancients, Thou shalt not kill; but whosoever shall kill shall be subject to the judgment. But I say unto you, that every one that is lightly angry with his brother shall be subject to the judgment; but whosoever shall say to his brother, Raca, shall be subject to be called before the sanhedrim; but whosoever shall say, Fool, shall be subject to the penalty of the hell of fire. read more. If therefore thou shouldest offer thy gift at the altar, and there shouldest remember that thy brother has something against thee, leave there thy gift before the altar, and first go, be reconciled to thy brother, and then come and offer thy gift. Make friends with thine adverse party quickly, whilst thou art in the way with him; lest some time the adverse party deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say to thee, Thou shalt in no wise come out thence till thou hast paid the last farthing. Ye have heard that it has been said, Thou shalt not commit adultery.
Again, ye have heard that it has been said to the ancients, Thou shalt not forswear thyself, but shalt render to the Lord what thou hast sworn.
But beware of men; for they will deliver you up to sanhedrims, and scourge you in their synagogues;
But if thy brother sin against thee, go, reprove him between thee and him alone. If he hear thee, thou hast gained thy brother. But if he do not hear thee, take with thee one or two besides, that every matter may stand upon the word of two witnesses or of three. read more. But if he will not listen to them, tell it to the assembly; and if also he will not listen to the assembly, let him be to thee as one of the nations and a tax-gatherer. Verily I say to you, Whatsoever ye shall bind on the earth shall be bound in heaven, and whatsoever ye shall loose on the earth shall be loosed in heaven.
and love the chief place in feasts and the first seats in the synagogues,
(for the Pharisees and all the Jews, unless they wash their hands diligently, do not eat, holding what has been delivered by the ancients;
But ye, take heed to yourselves, for they shall deliver you up to sanhedrims and to synagogues: ye shall be beaten and brought before rulers and kings for my sake, for a testimony to them;
And he came to Nazareth, where he was brought up; and he entered, according to his custom, into the synagogue on the sabbath day, and stood up to read. And the book of the prophet Esaias was given to him; and having unrolled the book he found the place where it was written, read more. The Spirit of the Lord is upon me, because he has anointed me to preach glad tidings to the poor; he has sent me to preach to captives deliverance, and to the blind sight, to send forth the crushed delivered, to preach the acceptable year of the Lord. And having rolled up the book, when he had delivered it up to the attendant, he sat down; and the eyes of all in the synagogue were fixed upon him.
and having heard of Jesus, he sent to him elders of the Jews, begging him that he might come and save his bondman.
for he loves our nation, and himself has built the synagogue for us.
And behold, a man came, whose name was Jairus, and he was a ruler of the synagogue, and falling at the feet of Jesus besought him to come to his house,
While he was yet speaking, comes some one from the ruler of the synagogue, saying to him, Thy daughter is dead; do not trouble the teacher.
But when they bring you before the synagogues and rulers and the authorities, be not careful how or what ye shall answer, or what ye shall say;
The Pharisee, standing, prayed thus to himself: God, I thank thee that I am not as the rest of men, rapacious, unjust, adulterers, or even as this tax-gatherer.
But before all these things they shall lay their hands upon you and persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors on account of my name;
His parents said these things because they feared the Jews, for the Jews had already agreed that if any one confessed him to be the Christ, he should be excommunicated from the synagogue.
Although indeed from among the rulers also many believed on him, but on account of the Pharisees did not confess him, that they might not be put out of the synagogue:
Now before the feast of the passover, Jesus, knowing that his hour had come that he should depart out of this world to the Father, having loved his own who were in the world, loved them to the end. And during supper, the devil having already put it into the heart of Judas son of Simon, Iscariote, that he should deliver him up, read more. Jesus, knowing that the Father had given him all things into his hands, and that he came out from God and was going to God, rises from supper and lays aside his garments, and having taken a linen towel he girded himself: then he pours water into the washhand basin, and began to wash the feet of the disciples, and to wipe them with the linen towel with which he was girded. He comes therefore to Simon Peter; and he says to him, Lord, dost thou wash my feet? Jesus answered and said to him, What I do thou dost not know now, but thou shalt know hereafter. Peter says to him, Thou shalt never wash my feet. Jesus answered him, Unless I wash thee, thou hast not part with me. Simon Peter says to him, Lord, not my feet only, but also my hands and my head. Jesus says to him, He that is washed all over needs not to wash save his feet, but is wholly clean; and ye are clean, but not all. For he knew him that delivered him up: on account of this he said, Ye are not all clean. When therefore he had washed their feet, and taken his garments, having sat down again, he said to them, Do ye know what I have done to you? Ye call me the Teacher and the Lord, and ye say well, for I am so. If I therefore, 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, as I have done to you, ye should do also.
And Peter and John went up together into the temple at the hour of prayer, which is the ninth hour;
And there arose up certain of those of the synagogue called of freedmen, and of Cyrenians, and of Alexandrians, and of those of Cilicia and Asia, disputing with Stephen.
and asked of him letters to Damascus, to the synagogues, so that if he found any who were of the way, both men and women, he might bring them bound to Jerusalem.
saw plainly in a vision, about the ninth hour of the day, an angel of God coming unto him, And saying to him, Cornelius.
And on the morrow, as these were journeying and drawing near to the city, Peter went up on the house to pray, about the sixth hour.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
For Moses, from generations of old, has in every city those who preach him, being read in the synagogues every sabbath.
For Moses, from generations of old, has in every city those who preach him, being read in the synagogues every sabbath.
And on the sabbath day we went outside the gate by the river, where it was the custom for prayer to be, and we sat down and spoke to the women who had assembled.
as also the high priest bears me witness, and all the elderhood: from whom also, having received letters to the brethren, I went to Damascus to bring those also who were there, bound, to Jerusalem, to be punished.
Dare any one of you, having a matter against another, prosecute his suit before the unjust, and not before the saints? Do ye not then know that the saints shall judge the world? and if the world is judged by you, are ye unworthy of the smallest judgments? read more. Do ye not know that we shall judge angels? and not then matters of this life? If then ye have judgments as to things of this life, set those to judge who are little esteemed in the assembly. I speak to you to put you to shame. Thus there is not a wise person among you, not even one, who shall be able to decide between his brethren! But brother prosecutes his suit with brother, and that before unbelievers. Already indeed then it is altogether a fault in you that ye have suits between yourselves. Why do ye not rather suffer wrong? why are ye not rather defrauded? But ye do wrong, and defraud, and this your brethren.
Every man praying or prophesying, having anything on his head, puts his head to shame.
When ye come therefore together into one place, it is not to eat the Lord's supper.
Since otherwise, if thou blessest with the spirit, how shall he who fills the place of the simple Christian say Amen, at thy giving of thanks, since he does not know what thou sayest?
But let all things be done comelily and with order.
If any one love not the Lord Jesus Christ let him be Anathema Maranatha.
But if even we or an angel out of heaven announce as glad tidings to you anything besides what we have announced as glad tidings to you, let him be accursed. As we have said before, now also again I say, If any one announce to you as glad tidings anything besides what ye have received, let him be accursed.
and he has given some apostles, and some prophets, and some evangelists, and some shepherds and teachers,
The word is faithful: if any one aspires to exercise oversight, he desires a good work. The overseer then must be irreproachable, husband of one wife, sober, discreet, decorous, hospitable, apt to teach; read more. not given to excesses from wine, not a striker, but mild, not addicted to contention, not fond of money, conducting his own house well, having his children in subjection with all gravity; (but if one does not know how to conduct his own house, how shall he take care of the assembly of God?) not a novice, that he may not, being inflated, fall into the fault of the devil. But it is necessary that he should have also a good testimony from those without, that he may fall not into reproach and the snare of the devil.
And confessedly the mystery of piety is great. God has been manifested in flesh, has been justified in the Spirit, has appeared to angels, has been preached among the nations, has been believed on in the world, has been received up in glory.
Let the elders who take the lead among the saints well be esteemed worthy of double honour, specially those labouring in word and teaching;
if any one be free from all charge against him, husband of one wife, having believing children not accused of excess or unruly. For the overseer must be free from all charge against him as God's steward; not headstrong, not passionate, not disorderly through wine, not a striker, not seeking gain by base means; read more. but hospitable, a lover of goodness, discreet, just, pious, temperate, clinging to the faithful word according to the doctrine taught, that he may be able both to encourage with sound teaching and refute gainsayers.
This testimony is true; for which cause rebuke them severely, that they may be sound in the faith,
let us approach with a true heart, in full assurance of faith, sprinkled as to our hearts from a wicked conscience, and washed as to our body with pure water.
Remember your leaders who have spoken to you the word of God; and considering the issue of their conversation, imitate their faith.
for if there come unto your synagogue a man with a gold ring in splendid apparel, and a poor man also come in in vile apparel,
for if there come unto your synagogue a man with a gold ring in splendid apparel, and a poor man also come in in vile apparel, and ye look upon him who wears the splendid apparel, and say, Do thou sit here well, and say to the poor, Do thou stand there, or sit here under my footstool:
I became 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 hast seen on my right hand, and the seven golden lamps. The seven stars are angels of the seven assemblies; and the seven lamps are seven assemblies.
To the angel of the assembly in Ephesus write: These things says he that holds the seven stars in his right hand, who walks in the midst of the seven golden lamps:
I know thy tribulation and thy poverty; but thou art rich; and the railing of those who say that they themselves are Jews, and are not, but a synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
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Jehovah bless thee, and keep thee; Jehovah make his face shine upon thee, and be gracious unto thee; read more. Jehovah lift up his countenance upon thee, and give thee peace.
And Jehovah spoke to Moses, saying, Speak unto the children of Israel, and bid them that they make them tassels on the corners of their garments, throughout their generations, and that they attach to the tassel of the corners a lace of blue; read more. and it shall be unto you for a tassel, that ye may look upon it, and remember all the commandments of Jehovah, and do them; and that ye seek not after the lusts of your own heart and your own eyes, after which ye go a whoring; 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, 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 strength. read more. And these words, which I command thee this day, shall be in thy heart; and thou shalt impress them on thy sons, and shalt talk of them when thou sittest in thy house, and when thou goest on the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign on thy hand, and they shall be for frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and upon thy gates.
And it shall come to pass, if ye 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 rain to your land in its season, the early rain and the latter rain; and thou shalt gather in thy corn, and thy new wine, and thine oil; read more. and I will give grass in thy field for thy cattle; and thou shalt eat and be full. Take heed to yourselves, that your heart be not deceived, and ye turn aside and serve other gods, and bow down to them, and Jehovah's wrath kindle against you, and he shut up the heavens, that there be no rain, and that the ground yield not its produce, and ye perish quickly from off the good land which Jehovah is giving you. And ye shall lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, and they shall be for frontlets between your eyes. And ye shall teach them unto your children, speaking of them when thou sittest in thy house, and when thou goest on the way, and when thou liest down, and when thou risest up; and write them upon the 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 swore unto your fathers to give them, as the days of the heavens which are above the earth.
And Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, 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 destroy them together: they have burned up all God's places of assembly in the land.
And it came to pass in the sixth year, in the sixth month, on the fifth of the month, that as I sat in my house, and the elders of Judah sat before me, 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 of the month, that certain of the elders of Israel came to inquire of Jehovah, and they 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: Are ye come to inquire of me? 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 statue, and without ephod and teraphim.
They shall not dwell in Jehovah's land; but Ephraim shall return to Egypt, and in Assyria shall they eat that which is unclean.
And Jesus went round the whole of Galilee, teaching in their synagogues, and preaching the glad tidings of the kingdom, and healing every disease and every bodily weakness among the people.
And Jesus went round the whole of Galilee, teaching in their synagogues, and preaching the glad tidings of the kingdom, and healing every disease and every bodily weakness 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, so that they may have glory from men. Verily I say unto you, They have their reward.
But beware of men; for they will deliver you up to sanhedrims, and scourge you in their synagogues;
And 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; and some of them ye will kill and crucify, and some of them ye will scourge in your synagogues, and will persecute from city to city;
And they go into Capernaum. And straightway on the sabbath he entered into the synagogue and taught.
And behold there comes one of the rulers of the synagogue, by name Jairus, and seeing him, falls down at his feet;
And when sabbath was come he began to teach in the synagogue, and many hearing were amazed, saying, Whence has this man these things? and what is the wisdom that is given to him, and such works of power are done by his hands?
And he came to Nazareth, where he was brought up; and he entered, according to his custom, into the synagogue on the sabbath day, and stood up to read. And the book of the prophet Esaias was given to him; and having unrolled the book he found the place where it was written, read more. The Spirit of the Lord is upon me, because he has anointed me to preach glad tidings to the poor; he has sent me to preach to captives deliverance, and to the blind sight, to send forth the crushed delivered, to preach the acceptable year of the Lord. And having rolled up the book, when he had delivered it up to the attendant, he sat down; and the eyes of all in the synagogue were fixed upon him.
And having rolled up the book, when he had delivered it up to the attendant, he sat down; and the eyes of all in the synagogue were fixed upon him.
And behold, a man came, whose name was Jairus, and he was a ruler of the synagogue, and falling at the feet of Jesus besought him to come to his house,
But the ruler of the synagogue, indignant because Jesus healed on the sabbath, answering said to the crowd, There are six days in which people ought to work; in these therefore come and be healed, and not on the sabbath day.
The Jews therefore said to one another, Where is he about to go that we shall not find him? Is he about to go to the dispersion among the Greeks, and teach the Greeks?
And there arose up certain of those of the synagogue called of freedmen, and of Cyrenians, and of Alexandrians, and of those of Cilicia and Asia, disputing with Stephen.
and asked of him letters to Damascus, to the synagogues, so that if he found any who were of the way, both men and women, he might bring them bound to Jerusalem.
And being in Salamis, they announced the word of God in the synagogues of the Jews. And they had John also as their attendant.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
For Moses, from generations of old, has in every city those who preach him, being read in the synagogues every sabbath.
And on the sabbath day we went outside the gate by the river, where it was the custom for prayer to be, and we sat down and spoke to the women who had assembled.
Since otherwise, if thou blessest with the spirit, how shall he who fills the place of the simple Christian say Amen, at thy giving of thanks, since he does not know what thou sayest?
James, bondman of God and of the Lord Jesus Christ, to the twelve tribes which are in the dispersion, greeting.
I know thy tribulation and thy poverty; but thou art rich; and the railing of those who say that they themselves are Jews, and are not, but a synagogue of Satan.
Behold, I make them of the synagogue of Satan who say that they are Jews, and are not, but lie; behold, I will cause that they shall come and shall do homage before thy feet, and shall 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 destroy them together: they have burned up all God's places of assembly in the land.
They said in their heart, Let us destroy them together: they have burned up all God's places of assembly in the land.
And Jesus went round the whole of Galilee, teaching in their synagogues, and preaching the glad tidings of the kingdom, and healing every disease and every bodily weakness 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, so that they may have glory from men. Verily I say unto you, They have their reward.
And when thou prayest, thou shalt not be as the hypocrites; for they love to pray standing in the synagogues and in the corners of the streets so that they should appear to men. Verily I say unto you, They have their reward.
But beware of men; for they will deliver you up to sanhedrims, and scourge you in their synagogues;
and love the chief place in feasts and the first seats in the synagogues,
And behold there comes one of the rulers of the synagogue, by name Jairus, and seeing him, falls down at his feet;
While he was yet speaking, they come from the ruler of the synagogue's house, saying, Thy daughter has died, why troublest thou the teacher any further? But Jesus immediately, having heard the word spoken, says to the ruler of the synagogue, Fear not; only believe.
And he comes to the house of the ruler of the synagogue, and sees the tumult, and people weeping and wailing greatly.
And having rolled up the book, when he had delivered it up to the attendant, he sat down; and the eyes of all in the synagogue were fixed upon him.
and having heard of Jesus, he sent to him elders of the Jews, begging him that he might come and save his bondman.
for he loves our nation, and himself has built the synagogue for us.
While he was yet speaking, comes some one from the ruler of the synagogue, saying to him, Thy daughter is dead; do not trouble the teacher.
But the ruler of the synagogue, indignant because Jesus healed on the sabbath, answering said to the crowd, There are six days in which people ought to work; in these therefore come and be healed, and not on the sabbath day.
His parents said these things because they feared the Jews, for the Jews had already agreed that if any one confessed him to be the Christ, he should be excommunicated from the synagogue.
They answered and said to him, Thou hast been wholly born in sins, and thou teachest us? And they cast him out. Jesus heard that they had cast him out, and having found him, he said to him, Thou, 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? And Jesus said to him, Thou hast both seen him, and he that speaks with thee is he. And he said, I believe, Lord: and he did him homage.
Although indeed from among the rulers also many believed on him, but on account of the Pharisees did not confess him, that they might not be put out of the synagogue: for they loved glory from men rather than glory from God.
They shall put you out of the synagogues; but the hour is coming that every one who kills you will think to render service to God;
Pilate therefore said to them, Take him, ye, and judge him according to your law. The Jews therefore said to him, It is not permitted to us to put any one to death;
And straightway in the synagogues he preached Jesus that he is the Son of God.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
But the Jews, seeing the crowds, were filled with envy, and contradicted the things said by Paul, contradicting and speaking injuriously.
And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.
But Crispus the ruler of the synagogue believed in the Lord with all his house; and many of the Corinthians hearing, believed, and were baptised.
And having all laid hold on Sosthenes the ruler of the synagogue, they beat him before the judgment-seat. And Gallio troubled himself about none of these things.
and he arrived at Ephesus, and left them there. But entering himself into the synagogue he reasoned with the Jews.
And entering into the synagogue, he spoke boldly during three months, reasoning and persuading the things concerning the kingdom of God.
And I said, Lord, they themselves know that I was imprisoning and beating in every synagogue those that believe on thee;
From the Jews five times have I received forty stripes, save one.
for if there come unto your synagogue a man with a gold ring in splendid apparel, and a poor man also come in in vile apparel, and ye look upon him who wears the splendid apparel, and say, Do thou sit here well, and say to the poor, Do thou stand there, or sit here under my footstool:
I know thy tribulation and thy poverty; but thou art rich; and the railing of those who say that they themselves are Jews, and are not, but a synagogue of Satan.
Behold, I make them of the synagogue of Satan who say that they are Jews, and are not, but lie; behold, I will cause that they shall come and shall do homage before thy feet, and shall 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 at the river that runs to Ahava; and there we encamped three days; and I surveyed the people and the priests, and found none of the sons of Levi there.
And Ezra the priest brought the law before the congregation, both of men and women, and all that could hear with understanding, on the first day of the seventh month.
And on the twenty-fourth day of this month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them.
Evening, and morning, and at noon, will I pray and moan aloud; and he will hear my voice.
And when Daniel knew that the writing was signed, he went into his house; and, his windows being open in his upper chamber toward Jerusalem, he kneeled on 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 those seventy years, did ye really fast unto me, even unto me?
But beware of men; for they will deliver you up to sanhedrims, and scourge you in their synagogues;
and love the chief place in feasts and the first seats in the synagogues,
But ye, take heed to yourselves, for they shall deliver you up to sanhedrims and to synagogues: ye shall be beaten and brought before rulers and kings for my sake, for a testimony to them;
And having rolled up the book, when he had delivered it up to the attendant, he sat down; and the eyes of all in the synagogue were fixed upon him.
and having heard of Jesus, he sent to him elders of the Jews, begging him that he might come and save his bondman.
for he loves our nation, and himself has built the synagogue for us.
And behold, a man came, whose name was Jairus, and he was a ruler of the synagogue, and falling at the feet of Jesus besought him to come to his house,
While he was yet speaking, comes some one from the ruler of the synagogue, saying to him, Thy daughter is dead; do not trouble the teacher.
And it came to pass as he was in a certain place praying, when he ceased, one of his disciples said to him, Lord, teach us to pray, even as John also taught his disciples.
But the ruler of the synagogue, indignant because Jesus healed on the sabbath, answering said to the crowd, There are six days in which people ought to work; in these therefore come and be healed, and not on the sabbath day.
The Pharisee, standing, prayed thus to himself: God, I thank thee that I am not as the rest of men, rapacious, unjust, adulterers, or even as this tax-gatherer.
Now before the feast of the passover, Jesus, knowing that his hour had come that he should depart out of this world to the Father, having loved his own who were in the world, loved them to the end. And during supper, the devil having already put it into the heart of Judas son of Simon, Iscariote, that he should deliver him up, read more. Jesus, knowing that the Father had given him all things into his hands, and that he came out from God and was going to God, rises from supper and lays aside his garments, and having taken a linen towel he girded himself: then he pours water into the washhand basin, and began to wash the feet of the disciples, and to wipe them with the linen towel with which he was girded. He comes therefore to Simon Peter; and he says to him, Lord, dost thou wash my feet? Jesus answered and said to him, What I do thou dost not know now, but thou shalt know hereafter. Peter says to him, Thou shalt never wash my feet. Jesus answered him, Unless I wash thee, thou hast not part with me. Simon Peter says to him, Lord, not my feet only, but also my hands and my head. Jesus says to him, He that is washed all over needs not to wash save his feet, but is wholly clean; and ye are clean, but not all. For he knew him that delivered him up: on account of this he said, Ye are not all clean. When therefore he had washed their feet, and taken his garments, having sat down again, he said to them, Do ye know what I have done to you? Ye call me the Teacher and the Lord, and ye say well, for I am so. If I therefore, 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, as I have done to you, ye should do also.
And Peter and John went up together into the temple at the hour of prayer, which is the ninth hour;
saw plainly in a vision, about the ninth hour of the day, an angel of God coming unto him, And saying to him, Cornelius.
And on the morrow, as these were journeying and drawing near to the city, Peter went up on the house to pray, about the sixth hour.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
For Moses, from generations of old, has in every city those who preach him, being read in the synagogues every sabbath.
And on the sabbath day we went outside the gate by the river, where it was the custom for prayer to be, and we sat down and spoke to the women who had assembled.
But Crispus the ruler of the synagogue believed in the Lord with all his house; and many of the Corinthians hearing, believed, and were baptised.
And having all laid hold on Sosthenes the ruler of the synagogue, they beat him before the judgment-seat. And Gallio troubled himself about none of these things.
Since otherwise, if thou blessest with the spirit, how shall he who fills the place of the simple Christian say Amen, at thy giving of thanks, since he does not know what thou sayest?
let us approach with a true heart, in full assurance of faith, sprinkled as to our hearts from a wicked conscience, and washed as to our body with pure water.
for if there come unto your synagogue a man with a gold ring in splendid apparel, and a poor man also come in in vile apparel, and ye look upon him who wears the splendid apparel, and say, Do thou sit here well, and say to the poor, Do thou stand there, or sit here under my footstool:
Watsons
SYNAGOGUE, ????????, "an assembly," Re 2:9; 3:9. The word often occurs in the Gospels and in the Acts, because Jesus Christ and his Apostles generally went to preach in those places. Although the sacrifices could not be offered, except in the tabernacle or the temple, the other exercises of religion were restricted to no particular place. Accordingly we find that the praises of God were sung, at a very ancient period, in the schools of the prophets; and those who felt any particular interest in religion, were assembled by the seers on the Sabbath, and the new moons, for prayers and religious instruction, 1Sa 10:5-11; 19:18-24; 2Ki 4:23. During the Babylonish captivity, the Jews, who were then deprived of their customary religious privileges, were wont to collect around some prophet or other pious man, who taught them and their children in religion, exhorted to good conduct, and read out of the sacred books, Eze 14:1; 20:1; Da 6:11; Ne 8:18. These assemblies, or meetings, became, in progress of time, fixed to certain places, and a regular order was observed in them. Such appears to have been the origin of synagogues. In speaking of synagogues, it is worthy to be noticed, that there is nothing said in respect to the existence of such buildings in Palestine, during the reign of Antiochus Epiphanes. They are, therefore, by some supposed to have been first erected under the Maccabean princes, but that, in foreign countries, they were much more ancient. Whether this statement be correct or not, it is nevertheless certain, that in the time of the Apostles, there were synagogues wherever there were Jews. They were built, in imitation of the temple of Jerusalem, with a court and porches, as is the case with the synagogues in the east at the present day. In the centre of the court is a chapel, supported by four columns, in which, on an elevation prepared for it, is placed the book of the law, rolled up. This, on the appointed days, is publicly read. In addition to the chapel, there is erected within the court a large covered hall or vestry, into which the people retire, when the weather happens to be cold and stormy, and each family has its particular seat. The uppermost seats in the synagogue, that is, those which were nearest the chapel where the sacred books were kept, were esteemed peculiarly honourable, Mt 23:6; Jas 2:3. The "proseuchae," ?????????, are understood by some to be smaller synagogues, but by others are supposed to be particular places under the open sky, where the Jews assembled for religious exercise. But Josephus calls the proseucha of Tiberias a large house, which held very many persons. See Proseuchae. The Apostles preached the Gospel in synagogues and proseuchae, and with their adherents performed in them all the religious services. When excluded, they imitated the Jews in those places, where they were too poor to erect these buildings, and held their religious meetings in the houses of individuals. Hence we not only hear of synagogues in houses in the Talmud, but of churches in houses in the New Testament, Ro 16:5; 1Co 16:19; Col 4:15; Php 2; Ac 3:26; 5:42. The Apostles sometimes hired a house, in which they performed religious services, and taught daily, Ac 19:9; 20:8. ???????? means literally a convention or assembly, but by metonymy, was eventually used for the place of assembling; in the same way that ????????, which means literally a calling together, or convocation, signifies also at the present time the place of convocation. Synagogues were sometimes called by the Jews schools; but they were careful to make an accurate distinction between such, and the schools, properly so called, the ??????, or "sublimer schools," in which the Talmud was read, while the law merely was read in the synagogues, which they placed far behind the Talmud.
The mode of conducting religious instruction and worship in the primitive Christian churches, was derived for the most part from the practice which anciently prevailed in synagogues. But there were no regular teachers in the synagogues, who were officially qualified to pronounce discourses before the people; although there were interpreters who rendered into the vernacular tongue, namely, the Hebraeo-aramean, the sections, which had been publicly read in the Hebrew.
The "synagogue preacher," ????, whose business it is, in consequence of his office, to address the people, is an official personage that has been introduced in later times; at least we find no mention of such a one in the New Testament. On the contrary, in the time of Christ, the person who read the section for the Sabbath, or any other person who was respectable for learning and had a readiness of speech, addressed the people, Lu 4:16-21; Ac 13:5,15; 15:21; Mt 4:23.
The other persons who were employed in the services and government of the synagogue, in addition to the one who read the Scriptures, and the person who rendered them into the vernacular tongue, were as follows:
1. "The ruler of the synagogue," ?????????????, ??? ?????, who presided over the assembly, and invited readers and speakers, unless some persons who were acceptable voluntarily offered themselves, Mr 5:22,35-38; Lu 8:41; 13:14-15; Ac 13:15.
2. "The elders of the synagogue," ?????, ???????????. They appear to have been the counsellors of the head or ruler of the synagogue, and were chosen from among the most powerful and learned of the people, and are hence called ?????????????, Ac 13:15. The council of elders not only took a part in the management of the internal concerns of the synagogue, but also punished transgressors of the public laws, either by turning them out of the synagogue, or decreeing the punishment of thirty- nine stripes, Joh 12:42; 16:2; 2Co 11:24.
3. "The collectors of alms," ???? ????, ????????, "deacons." Although every thing which is said of them by the Jews was not true concerning them in the time of the Apostles, there can be no doubt that there were such officers in the synagogues at that time, Acts 6.
4. "The servants of the synagogue," ???, ????????, Lu 4:20; whose business it was to reach the book of the law to the person who was to read it, and to receive it back again, and to perform other services. The ceremonies which prevail in the synagogues at the present day in presenting the law were not observed in the time of our Saviour.
5. "The messenger or legate of the synagogue," ???? ????. This was a person who was sent from synagogues abroad, to carry alms to Jerusalem. The name, messenger of the synagogue, was applied likewise to any person, who was commissioned by a synagogue, and sent forth to propagate religious knowledge. A person likewise was denominated the messenger, or angel, ????????, ??? ???????? ?????????, &c, who was selected by the assembly to recite for them the prayers; the same that is called by the Jews of modern times the synagogue singer, or cantilator, Re 2:1,8,12,18; 3:1,7,14.
The Jews anciently called those persons who, from their superior erudition, were capable of teaching in the synagogue, ??????, "shepherds," or "pastors." They applied the same term, at least in more recent times, to the elders of the synagogue, and also to the collectors of alms, or deacons. The ground of the application of this term in such a way, is as follows: the word ???? is, without doubt, derived from the Greek word ??????, "bread," or "a fragment of bread;" and, as it is used in the Targums, it corresponds to the Hebrew verb ???, "to feed." It is easy to see, therefore, how the word ???? might be applied to persons who sustained offices in the synagogue, in the same way as ??? is applied to kings, &c.
We do not find mention made of public worship in the synagogues, except on the Sabbath, Mt 12:9; Mr 1:21; 3:1; 6:2; Lu 4:16,32-33; 6:6; 13:10; Ac 13:14; 15:21; 16:13-25; 17:2; 18:4. What is said of St. Paul's hiring the school of one Tyrannus at Ephesus, and teaching in it daily, is a peculiar instance, Ac 19:9-10. Yet there can be no doubt that those Jews who were unable to go to Jerusalem attended worship on their festival days, as well as on the Sabbath, in their own synagogues. Individuals sometimes offered their private prayers in the
See Verses Found in Dictionary
After that thou shalt come to the hill of God, where are the outposts of the Philistines; and it shall come to pass, when thou comest thither, into the city, that thou shalt meet a company of prophets coming down from the high place with lute and tambour and pipe and harp before them; and they themselves prophesying. And the Spirit of Jehovah will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man. read more. And it shall be, when these signs shall come to thee, thou shalt do as thy hand shall find; for God is with thee. And thou shalt go down before me to Gilgal; and behold, I will come down to thee, to offer up burnt-offerings, and to sacrifice sacrifices of peace-offerings: seven days shalt thou wait, until I come to thee and inform thee what thou shalt do. And it was so that when he turned his back to go away 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 company of prophets met him; and the Spirit of God came upon him, and he prophesied among them. And it came to pass, when all that knew him before saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that has happened to the son of Kish? Is Saul also among the prophets?
And 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 by Ramah. read more. Then Saul sent messengers to take David; and they saw a company of prophets prophesying, and Samuel standing as president over them; and the Spirit of God came upon the messengers of Saul, and they also prophesied. And it was told Saul, and 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 Sechu; and he asked and said, Where are Samuel and David? And one said, Behold, at Naioth by Ramah. And he went thither to Naioth by Ramah; and the Spirit of God came upon him also, and he went on, and prophesied, until he came to Naioth by Ramah. And he himself also stripped off his clothes, and prophesied, himself also, 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 to the last day, he read in the book of the law of God. And they observed the feast seven days; and on the eighth day was a solemn assembly, according to the ordinance.
And there came certain of the elders of Israel unto me, and sat before me.
And it came to pass in the seventh year, in the fifth month, the tenth of the month, that certain of the elders of Israel came to inquire of Jehovah, and they sat before me.
But those men came in a body, and found Daniel praying and making supplication before his God.
And Jesus went round the whole of Galilee, teaching in their synagogues, and preaching the glad tidings of the kingdom, and healing every disease and every bodily weakness among the people.
and love the chief place in feasts and the first seats in the synagogues,
And they go into Capernaum. And straightway on the sabbath he entered into the synagogue and taught.
And he entered again into the synagogue; and there was there a man having his hand dried up.
And behold there comes one of the rulers of the synagogue, by name Jairus, and seeing him, falls down at his feet;
While he was yet speaking, they come from the ruler of the synagogue's house, saying, Thy daughter has died, why troublest thou the teacher any further? But Jesus immediately, having heard the word spoken, says to the ruler of the synagogue, Fear not; only believe. read more. And he suffered no one to accompany him save Peter and James, and John the brother of James. And he comes to the house of the ruler of the synagogue, and sees the tumult, and people weeping and wailing greatly.
And when sabbath was come he began to teach in the synagogue, and many hearing were amazed, saying, Whence has this man these things? and what is the wisdom that is given to him, and such works of power are done by his hands?
And he came to Nazareth, where he was brought up; and he entered, according to his custom, into the synagogue on the sabbath day, and stood up to read.
And he came to Nazareth, where he was brought up; and he entered, according to his custom, into the synagogue on the sabbath day, and stood up to read.
And he came to Nazareth, where he was brought up; and he entered, according to his custom, into the synagogue on the sabbath day, and stood up to read.
And he came to Nazareth, where he was brought up; and he entered, according to his custom, into the synagogue on the sabbath day, and stood up to read.
And he came to Nazareth, where he was brought up; and he entered, according to his custom, into the synagogue on the sabbath day, and stood up to read.
And he came to Nazareth, where he was brought up; and he entered, according to his custom, into the synagogue on the sabbath day, and stood up to read. And the book of the prophet Esaias was given to him; and having unrolled the book he found the place where it was written,
And the book of the prophet Esaias was given to him; and having unrolled the book he found the place where it was written, The Spirit of the Lord is upon me, because he has anointed me to preach glad tidings to the poor; he has sent me to preach to captives deliverance, and to the blind sight, to send forth the crushed delivered, read more. to preach the acceptable year of the Lord. And having rolled up the book, when he had delivered it up to the attendant, he sat down; and the eyes of all in the synagogue were fixed upon him.
And having rolled up the book, when he had delivered it up to the attendant, he sat down; and the eyes of all in the synagogue were fixed upon him. And he began to say to them, To-day this scripture is fulfilled in your ears.
And they were astonished at his doctrine, for his word was with authority. And there was in the synagogue a man having a spirit of an unclean demon, and he cried with a loud voice,
And it came to pass on another sabbath also that he entered into the synagogue and taught; and there was a man there, and his right hand was withered.
And behold, a man came, whose name was Jairus, and he was a ruler of the synagogue, and falling at the feet of Jesus besought him to come to his house,
And he was teaching in one of the synagogues on the sabbath.
But the ruler of the synagogue, indignant because Jesus healed on the sabbath, answering said to the crowd, There are six days in which people ought to work; in these therefore come and be healed, and not on the sabbath day. The Lord therefore answered him and said, Hypocrites! does not each one of you on the sabbath loose his ox or his ass from the manger and leading it away, water it?
Although indeed from among the rulers also many believed on him, but on account of the Pharisees did not confess him, that they might not be put out of the synagogue:
They shall put you out of the synagogues; but the hour is coming that every one who kills you will think to render service to God;
And they persevered in the teaching and fellowship of the apostles, in breaking of bread and prayers.
To you first God, having raised up his servant, has sent him, blessing you in turning each one of you from your wickedness.
And every day, in the temple and in the houses, they ceased not teaching and announcing the glad tidings that Jesus was the Christ.
And there arose up certain of those of the synagogue called of freedmen, and of Cyrenians, and of Alexandrians, and of those of Cilicia and Asia, disputing with Stephen.
And being in Salamis, they announced the word of God in the synagogues of the Jews. And they had John also as their attendant.
But they, passing through from Perga, came to Antioch of Pisidia; and entering into the synagogue on the sabbath day they sat down. And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
For Moses, from generations of old, has in every city those who preach him, being read in the synagogues every sabbath.
For Moses, from generations of old, has in every city those who preach him, being read in the synagogues every sabbath.
And having read it, they rejoiced at the consolation.
And on the sabbath day we went outside the gate by the river, where it was the custom for prayer to be, and we sat down and spoke to the women who had assembled. And a certain woman, by name Lydia, a seller of purple, of the city of Thyatira, who worshipped God, heard; whose heart the Lord opened to attend to the things spoken by Paul. read more. And when she had been baptised and her house, 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 prayer that a certain female slave, having a spirit of Python, met us, who brought much profit to her masters by prophesying. She, having followed Paul and us, cried saying, These men are bondmen of the Most High God, who announce to you the way of salvation. And this she did many days. And Paul, being distressed, turned, and said to the spirit, I enjoin thee in the name of Jesus Christ to come out of her. And it came out the same hour. And her masters, seeing that the hope of their gains was gone, having seized Paul and Silas, dragged them into the market before the magistrates; and having brought them up to the praetors, said, These men utterly trouble our city, being Jews, and announce customs which it is not lawful for us to receive nor practise, being Romans. And the crowd rose up too against them; and the praetors, having torn off their clothes, commanded to scourge them. And having 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 secured their feet to the stocks. And at midnight Paul and Silas, in praying, were praising God with singing, and the prisoners listened to them.
And according to Paul's custom he went in among them, and on three sabbaths 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 disbelieved, speaking evil of the way before the multitude, he left them and separated the disciples, reasoning daily in the school of Tyrannus.
But when some were hardened and disbelieved, speaking evil of the way before the multitude, he left them and separated the disciples, reasoning daily in the school of Tyrannus. And this took place for two years, so that all that inhabited Asia heard the word of the Lord, both Jews and Greeks.
And the first day of the week, we being assembled to break bread, Paul discoursed to them, about to depart on the morrow. And he prolonged the discourse till midnight.
And the first day of the week, we being assembled to break bread, Paul discoursed to them, about to depart on the morrow. And he prolonged the discourse till midnight. And there were many lights in the upper room where we were assembled.
And there were many lights in the upper room where we were assembled.
And there were many lights in the upper room where we were assembled. And a certain youth, by name Eutychus, sitting at the window-opening, overpowered by deep sleep, while Paul discoursed very much at length, having been overpowered by the sleep, fell from the third story down to the bottom, and was taken up dead.
And a certain youth, by name Eutychus, sitting at the window-opening, overpowered by deep sleep, while Paul discoursed very much at length, having been overpowered by the sleep, fell from the third story down to the bottom, and was taken up dead. But Paul descending fell upon him, and enfolding him in his arms, said, Be not troubled, for his life is in him.
But Paul descending fell upon him, and enfolding him in his arms, said, Be not troubled, for his life is in him. And having gone up, and having broken the bread, and eaten, and having long spoken until daybreak, so he went away.
And having gone up, and having broken the bread, and eaten, and having long spoken until daybreak, so he went away.
and the assembly at their house. Salute Epaenetus, my beloved, who is the first-fruits of Asia for Christ.
But every woman praying or prophesying with her head uncovered puts her own head to shame; for it is one and the same as a shaved woman.
However, neither is woman without man, nor man without woman, in the Lord. For as the woman is of the man, so also is the man by the woman, but all things of God. read more. Judge in yourselves: is it comely that a woman should pray to God uncovered? Does not even nature itself teach you, that man, if he have long hair, it is a dishonour to him? But woman, if she have long hair, it is glory to her; for the long hair is given to her in lieu of a veil. But if any one think to be contentious, we have no such custom, nor the assemblies of God.
Follow after love, and be emulous of spiritual manifestations, but rather that ye may prophesy. For he that speaks with a tongue does not speak to men but to God: for no one hears; but in spirit he speaks mysteries. read more. But he that prophesies speaks to men in edification, and encouragement, and consolation. He that speaks with a tongue edifies himself; but he that prophesies edifies the assembly. Now I desire that ye should all speak with tongues, but rather that ye should prophesy. But greater is he that prophesies than he that speaks with tongues, unless he interpret, that the assembly may receive edification. And now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I shall speak to you either in revelation, or in knowledge, or in prophecy, or in teaching? Even lifeless things giving a sound, whether pipe or harp, if they give not distinction to the sounds, how shall it be known what is piped or harped? For also, if the trumpet give an uncertain sound, who shall prepare himself for war? Thus also ye with the tongue, unless ye give a distinct speech, how shall it be known what is spoken? for ye will be speaking to the air. There are, it may be, so many kinds of voices in the world, and none of undistinguishable sound. If therefore I do not know the power of the sound, I shall be to him that speaks a barbarian, and he that speaks a barbarian for me. Thus ye also, since ye are desirous of spirits, seek that ye may abound for the edification of the assembly. Wherefore let him that speaks with a tongue pray that he may interpret. For if I pray with a tongue, my spirit prays, but my understanding is unfruitful. What is it then? I will pray with the spirit, but I will pray also with the understanding; I will sing with the spirit, but I will sing also with the understanding. Since otherwise, if thou blessest with the spirit, how shall he who fills the place of the simple Christian say Amen, at thy giving of thanks, since he does not know what thou sayest? For thou indeed givest thanks well, but the other is not edified. I thank God I speak in a tongue more than all of you: but in the assembly I desire to speak five words with my understanding, that I may instruct others also, rather than ten thousand words in a tongue. Brethren, be not children in your minds, but in malice be babes; but in your minds be grown men. It is written in the law, By people of other tongues, and by strange lips, will I speak to this people; and neither thus will they hear me, saith the Lord. So that tongues are for a sign, not to those who believe, but to unbelievers; but prophecy, not to unbelievers, but to those who believe. If therefore the whole assembly come together in one place, and all speak with tongues, and simple persons enter in, or unbelievers, will not they say ye are mad? But if all prophesy, and some unbeliever or simple person come in, he is convicted of all, he is judged of all; the secrets of his heart are manifested; and thus, falling upon his face, he will do homage to God, reporting that God is indeed amongst you. What is it then, brethren? whenever ye come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done to edification. If any one speak with a tongue, let it be two, or at the most three, and separately, and let one interpret; but if there be no interpreter, let him be silent in the assembly, and let him speak to himself and to God. And let two or three prophets speak, and let the others judge. But if there be a revelation to another sitting there, let the first be silent. For ye can all prophesy one by one, that all may learn and all be encouraged. And spirits of prophets are subject to prophets. For God is not a God of disorder but of peace, as in all the assemblies of the saints. Let your women be silent in the assemblies, for it is not permitted to them to speak; but to be in subjection, as the law also says. But if they wish to learn anything, let them ask their own husbands at home; for it is a shame for a woman to speak in assembly. Did the word of God go out from you, or did it come to you only? If any one thinks himself to be a prophet or spiritual, let him recognise the things that I write to you, that it is the Lord's commandment. But if any be ignorant, let him be ignorant. So that, brethren, desire to prophesy, and do not forbid the speaking with tongues. But let all things be done comelily and with order.
But unto this day, when Moses is read, the veil lies upon their heart.
Salute the brethren in Laodicea, and Nymphas, and the assembly which is in his house.
and ye look upon him who wears the splendid apparel, and say, Do thou sit here well, and say to the poor, Do thou stand there, or sit here under my footstool:
To the angel of the assembly in Ephesus write: These things says he that holds the seven stars in his right hand, who walks in the midst of the seven golden lamps:
And to the angel of the assembly in Smyrna write: These things says the first and the last, who became dead, and lived: I know thy tribulation and thy poverty; but thou art rich; and the railing of those who say that they themselves are Jews, and are not, but a synagogue of Satan.
And to the angel of the assembly in Pergamos write: These things says he that has the sharp two-edged sword:
And to the angel of the assembly in Thyatira write: These things says the Son of God, he that has his eyes as a flame of fire, and his feet are like fine brass:
And to the angel of the assembly in Sardis write: These things saith he that has the seven Spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and art dead.
And to the angel of the assembly in Philadelphia write: These things saith the holy, the true; he that has the key of David, he who opens and no one shall shut, and shuts and no one shall open:
Behold, I make them of the synagogue of Satan who say that they are Jews, and are not, but lie; behold, I will cause that they shall come and shall do homage before thy feet, and shall know that I have loved thee.
And to the angel of the assembly in Laodicea write: These things says the Amen, the faithful and true witness, the beginning of the creation of God: