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.
See Verses Found in Dictionary
And when you pray, be not like the hypocrites: because they love to pray standing in the synagogues and in the corners of the streets, in order that they may appear unto the people. Truly I say unto you, They exhaust their reward.
Beware of men: for they will deliver you up to the sanhedrins, and will beat you in their synagogues;
And having come into His own country He was teaching them in their synagogue, so that they were astonished, and said, Whence this wisdom and these miracles unto Him?
and they love the first couch at the suppers, and the first seats in the synagogues,
and it being the Sabbath day, He began to preach in the synagogue: and many hearing were astonished, saying, Whence are these things to this one? and, What wisdom is given unto Him? Such miracles are wrought by His hands.
And when you stand praying, forgive, if you have aught against any one; in order that your Father who is in the heavens may forgive you your trespasses.
These are the beginnings of travails. But you take heed to yourselves: for they will deliver you into councils; and will beat you in the synagogues: and you shall stand before governors and kings on account of me, for a testimony unto them.
And having closed the book, and giving it back to the officer, He sat down: and the eyes of all in the synagogue were fastened on Him.
for he loves our race, and himself built for us a synagogue.
The Pharisee standing was praying in these words, God, I thank thee because I am not like the rest of the men, extortioners, unjust, adulterous, or even as this publican:
But the publican, standing a great way off, did not wish even to lift up his eyes to the heaven, but smote upon his breast, saying, God, be merciful to me the sinner.
And his parents said these things, because they feared the Jews: for the Jews had already stipulated, that if any one should confess Him to be Christ, he should be put out of the synagogue.
Nevertheless indeed many of the rulers also believed on Him; but they were not confessing Him on account of the Pharisees, in order that they might not be put out of the synagogues:
They will put you out of the synagogues: but the hour is coming, that every one killing you may think he is offering service to God.
And Jesus said to him, I have spoken openly to the world. I always taught in the synagogue, and in the temple, where all the Jews come together; and I spoke nothing in secret.
And certain ones of the synagogues, called Libertines, and Cyrenians, and Alexandrians, and those from Cilicia and Asia, stood up disputing with Stephen,
And being in Salamis, they preached the word of God in the synagogues of the Jews: and they also had John as their helper.
And after the reading of the law and the prophets, the chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
And after the reading of the law and the prophets, the chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
For those dwelling in Jerusalem, and the rulers, having rejected him, condemning him, have
And on the following Sabbath almost all the city came together to hear the word of the Lord.
And it came to pass in Iconium at this time, they came together into the synagogue of the Jews, and spoke in such a manner, that a great multitude both of the Jews and Greeks believed.
For Moses from ancient generations, has those preaching him in every city, being read in the synagogues on every Sabbath.
And according to custom to Paul, he came in unto them, and for three Sabbaths he expounded unto them from the scriptures, opening and proving, that it behooved Christ to suffer, and to rise from the dead, and that this Jesus, whom I preach unto you, is the Christ. read more. And certain ones of them were persuaded, and identified themselves with Paul and Silas, and of the pious Greeks a great multitude, and of the chief women not a few.
But the brethren immediately sent away both Paul and Silas to Berea by night, who coming into the synagogue of the Jews departed;
And he spoke in the synagogue every Sabbath, and persuaded both Jews and Greeks.
and he began to preach boldly in the synagogue. But Priscilla and Aquila, having heard him, took him to themselves, and expounded unto him the way of the Lord more perfectly.
And having come into the synagogue, he preached boldly three months, expounding and persuading them as to the things concerning the kingdom of God.
And I said, Lord, they know that I was imprisoning and binding those believing on thee throughout the synagogue;
and throughout all the synagogues, frequently punishing them, I compelled them to blaspheme; and being exceeding mad against them, I was persecuting them even also unto foreign cities.
I speak this to your shame. Is there not one wise man among you who shall be able to judge between his brother?
and you have patience and have borne with them for my name's sake, and have not fainted.
Easton
(Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Eze 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezr 8:15; Ne 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Ac 9:20; 13:5; 17/1/type/godbey'>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/godbey'>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.
See Verses Found in Dictionary
Beware of men: for they will deliver you up to the sanhedrins, and will beat you in their synagogues;
And having come into His own country He was teaching them in their synagogue, so that they were astonished, and said, Whence this wisdom and these miracles unto Him?
and they love the first couch at the suppers, and the first seats in the synagogues,
And one of the chief rulers of the synagogue, by name jairus, comes; and seeing Him falls at His feet,
and it being the Sabbath day, He began to preach in the synagogue: and many hearing were astonished, saying, Whence are these things to this one? and, What wisdom is given unto Him? Such miracles are wrought by His hands.
And He was teaching in their synagogues, being glorified by all.
And having closed the book, and giving it back to the officer, He sat down: and the eyes of all in the synagogue were fastened on Him.
And they all continued to witness to Him, and wonder at the words of grace proceeding out from His mouth: and say, Is not this the son of Joseph?
But when they may carry you into the synagogues, and tribunals, and authorities; do not be solicitous as to what you may apologize, or what you may say:
And before all of these things, they will lay their hands on you, and persecute you, delivering you into their synagogues and prisons, led before kings and governors on account of my name.
And his parents said these things, because they feared the Jews: for the Jews had already stipulated, that if any one should confess Him to be Christ, he should be put out of the synagogue.
Nevertheless indeed many of the rulers also believed on Him; but they were not confessing Him on account of the Pharisees, in order that they might not be put out of the synagogues:
They will put you out of the synagogues: but the hour is coming, that every one killing you may think he is offering service to God.
And Jesus said to him, I have spoken openly to the world. I always taught in the synagogue, and in the temple, where all the Jews come together; and I spoke nothing in secret.
and immediately he was preaching Jesus in the synagogues, that he is the Son of God.
And being in Salamis, they preached the word of God in the synagogues of the Jews: and they also had John as their helper.
And being in Salamis, they preached the word of God in the synagogues of the Jews: and they also had John as their helper.
And they having come from Perge, arrived into Picidian Antioch, and having come into the synagogue on the Sabbath day, they sat down. And after the reading of the law and the prophets, the chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
And after the reading of the law and the prophets, the chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
And on the following Sabbath almost all the city came together to hear the word of the Lord.
And it came to pass in Iconium at this time, they came together into the synagogue of the Jews, and spoke in such a manner, that a great multitude both of the Jews and Greeks believed.
And having traveled through Amphipolis and Apollonia, they came into Thessalonica, where there was a synagogue of the Jews. And according to custom to Paul, he came in unto them, and for three Sabbaths he expounded unto them from the scriptures, read more. opening and proving, that it behooved Christ to suffer, and to rise from the dead, and that this Jesus, whom I preach unto you, is the Christ. And certain ones of them were persuaded, and identified themselves with Paul and Silas, and of the pious Greeks a great multitude, and of the chief women not a few.
But the brethren immediately sent away both Paul and Silas to Berea by night, who coming into the synagogue of the Jews departed;
Then indeed he spoke to the Jews, and to the worshipers in the synagogue, and to those incidentally meeting him every day in the forum.
Then indeed he spoke to the Jews, and to the worshipers in the synagogue, and to those incidentally meeting him every day in the forum.
And he spoke in the synagogue every Sabbath, and persuaded both Jews and Greeks.
And he spoke in the synagogue every Sabbath, and persuaded both Jews and Greeks.
and he began to preach boldly in the synagogue. But Priscilla and Aquila, having heard him, took him to themselves, and expounded unto him the way of the Lord more perfectly.
And having come into the synagogue, he preached boldly three months, expounding and persuading them as to the things concerning the kingdom of God.
And I said, Lord, they know that I was imprisoning and binding those believing on thee throughout the synagogue;
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
See Verses Found in Dictionary
You have heard that it was said to the ancients, Thou shalt not murder; and whosoever may murder shall be in danger of the judgment; but I say unto you that every one being angry with his brother, shall be in danger of the judgment; and whosoever may say to his brother, Thou scoundrel, shall be in danger of the council; and whosoever may say, Thou fool, shall be liable unto a hell of fire. read more. Therefore if you may bring your gift to the altar, and there remember that your brother has something against you, leave there your gift before the altar, and go, first be reconciled to your brother, then having come offer your gift. Be reconciled with your adversary quickly, while you are in the way with him; lest the adversary may deliver you to the judge, and the judge to the officer, and you may be cast into prison. Truly I say unto you, You can not go out from thence until you have paid the last farthing. You have heard that it was said, Thou shalt not commit adultery.
Again you have heard that it was said to the ancients, Thou shalt not swear falsely, but shall perform unto the Lord thine oaths.
Beware of men: for they will deliver you up to the sanhedrins, and will beat you in their synagogues;
But if thy brother may sin, go, and convict him between thee and him alone: if he may hear thee, thou hast gained thy brother: if he may not hear thee, take with thyself one or two, in order that in the mouth of two or three witnesses the word may stand. read more. But if he may not hear them, tell the church: and if indeed he may not hear the church, let him be to thee as a heathen and publican. Truly I say unto you, that whatsoever things you may bind on earth shall be bound in heaven: and whatsoever things you may loose on earth shall be loosed in heaven.
and they love the first couch at the suppers, and the first seats in the synagogues,
For the Pharisees and all the Jews, unless they diligently wash their hands, do not eat, holding the tradition of the elders.
These are the beginnings of travails. But you take heed to yourselves: for they will deliver you into councils; and will beat you in the synagogues: and you shall stand before governors and kings on account of me, for a testimony unto them.
And He came into Nazareth, where He was brought up: and according to the custom to Him, He came into the synagogue on the Sabbath-day, and stood up to read. And the Book of Isaiah the prophet was given to Him; and having opened the book, He found the place where it was written, read more. The Spirit of the Lord is upon me, because He anointed me to preach the gospel to the poor: hath sent me to heal the brokenhearted, to proclaim deliverance to the captives, and sight to the blind, and to set at liberty them that are bruised, to proclaim the acceptable year of the Lord. And having closed the book, and giving it back to the officer, He sat down: and the eyes of all in the synagogue were fastened on Him.
And hearing about Jesus, he sent elders of the Jews to Him, asking Him that having come He may save his servant.
for he loves our race, and himself built for us a synagogue.
Behold, a man to whom was the name Jairus, and he was a ruler of the synagogue: and falling at the feet of Jesus, he continued to intreat Him to come into his house;
And He yet speaking, a certain one comes from the house of the chief ruler of the synagogue, saying to him, Thy daughter is dead; trouble not the Teacher:
But when they may carry you into the synagogues, and tribunals, and authorities; do not be solicitous as to what you may apologize, or what you may say:
The Pharisee standing was praying in these words, God, I thank thee because I am not like the rest of the men, extortioners, unjust, adulterous, or even as this publican:
And before all of these things, they will lay their hands on you, and persecute you, delivering you into their synagogues and prisons, led before kings and governors on account of my name.
And his parents said these things, because they feared the Jews: for the Jews had already stipulated, that if any one should confess Him to be Christ, he should be put out of the synagogue.
Nevertheless indeed many of the rulers also believed on Him; but they were not confessing Him on account of the Pharisees, in order that they might not be put out of the synagogues:
And before the feast of the passover, Jesus knowing that the hour has come when He must depart out of this world to His Father, having loved His own who were in the world, with divine love, He loved them perfectly. And the supper being on hand, the devil already having entered into the heart, that Judas Iscariot, the son of Simon, should betray Him, read more. knowing that the Father has given all things into His hands, and He came out from God, and is going away to God, He rises from the supper, and lays aside His garments, and taking a towel, girded Himself; then He pours water into a bowl, and began to wash the feet of the disciples, and to wipe them with the towel with which He was girded. Then He comes to Simon Peter; he says to Him; Lord, do you wash my feet? Jesus responded and said to him, What I do you know not now; but shall understand hereafter. Peter says to Him, You may never wash my feet. Jesus responded to him, If I wash thee not, thou hast not part with me. And Simon Peter says to Him, Lord, not only my feet, but my hands and my head. Jesus says to Him, He that is bathed hath no need to wash his hands, but is altogether clean: and you are clean, but not all. For He knew the one betraying Him. On this account He said, You are not all clean. Then when He washed their feet, and took His garments, and sat down again, He said to them, Do you understand what I have done to you? You call me Master and Lord, and you speak beautifully; for I am. If then I, your Lord and Master, washed your feet, you ought also to wash the feet of one another. For I have given unto you an example, that you may also do as I have done to you.
And Peter and John went up into the temple at the hour of prayer, the ninth.
And certain ones of the synagogues, called Libertines, and Cyrenians, and Alexandrians, and those from Cilicia and Asia, stood up disputing with Stephen,
asked from him letters to Damascus against the synagogues, in order that if he should find any being of the way, both men and women, he might lead them bound to Jerusalem.
saw openly in a vision about the ninth hour of the day an angel of God coming to him and saying to him, Cornelius.
And on the following day, they traveling, and drawing nigh 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 chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
For Moses from ancient generations, has those preaching him in every city, being read in the synagogues on every Sabbath.
For Moses from ancient generations, has those preaching him in every city, being read in the synagogues on every Sabbath.
And on the Sabbath day we went out from the gate by the river, where we were accustomed that prayer should be, and having sat down, we spoke to the women having assembled.
as the high priest also, and all the eldership, witnessed me: from whom having also received letters from the brethren in Damascus, I was on my way, being about to lead them also hither into Jerusalem bound, that they might be punished.
Which one of you having a matter dares to go to law with another before the unrighteous, and not before the saints? Do you not know that the saints will judge the world? and if the world is judged by you, are you unworthy of the smallest judgments? read more. Do you not know that we shall judge angels, not indeed matters of this life? Then if indeed you have judgments appertaining to this life, do you sit those down who are little esteemed in the church? I speak this to your shame. Is there not one wise man among you who shall be able to judge between his brother? But does brother go to law with brother, and that before the unbelievers? Indeed it is already altogether a small matter to you, that you have law-suits one with another. Why do you not rather stiffer injustice? why are you not rather defrauded? But you inflict injustice, and defraud, and that your brethren.
Every man praying or prophesying, having his head covered, dishonors his head.
Therefore you coming together, it is not to eat the Lord's supper:
Since if you may bless with the spirit, how will one occupying the place of the unlearned say Amen to your blessing? since he does not know what you are saying.
but let all things be done decently and in order.
If any one loves not the Lord as a friend, let him be anathema Maran atha.
But indeed if we, or an angel from heaven, may preach unto you any other gospel except that which we have preached unto you, let him be accursed. As we have before said, and now again I tell you, If any one preaches to you a gospel except that which you have received, let him be accursed.
And he gave some, apostles; some, prophets; and some, evangelists; and some, pastors and teachers;
It is a faithful saying, If any one desires the episcopacy, he covets a beautiful work. Therefore it behooves the bishop to be blameless, the husband of one wife, modest, prudent, orderly, hospitable, competent to teach, read more. not given to wine, not a controvertist; but gentle, peaceable, not a money lover; ruling his own house beautifully; having children in subordination with all gravity; but if any one does not know how to rule his own house, how will he take care of the church of God? not a novice, lest being puffed up he may fall into the condemnation of the devil. But it also behooves him indeed to have a beautiful testimony from the aliens, in order that he may not fall into reproach and the snare of the devil.
And assuredly great is the mystery of godliness; Who is manifested in the flesh, was justified in the spirit, was seen of angels, was preached among the Gentiles, was believed on in the world, was taken up in glory.
Let the elders who stand before the people beautifully, be considered worthy of double remuneration, especially those laboring in the word and teaching.
if any one is irreproachable, the husband of one wife, having faithful children, not in accusation of riot or incorrigible. For it behooves the bishop to be blameless, as the steward of God; not audacious, not irascible, not given to wine, not a controvertist, not fond of filthy lucre; read more. but hospitable, loving the good, prudent, righteous, holy, temperate; holding that which is according to the teaching of the faithful word, in order that he may be able both to exhort with healthy teaching, and to convict the opposers.
This testimony is true: on account of which cause convict them sharply, in order that they may be sound in the faith,
let us draw nigh with a true heart in a full assurance of faith, having been sprinkled as to our hearts from an evil conscience,
Remember your leaders, who spoke to you the word of God: the outgoing of whose deportment seeing, imitate their faith.
For if a gold-ringed man may come into your synagogue, in shining apparel, and a poor man may also come in with soiled clothing;
For if a gold-ringed man may come into your synagogue, in shining apparel, and a poor man may also come in with soiled clothing; and you may look upon the one wearing the shining garment, and say, Sit thou here in a good place; and may say to the poor man, Stand thou there, or sit down beneath my footstool:
I was in the Spirit on the Lord's day, and I heard behind me a great voice, as of a trumpet
and the mystery of the seven stars which you saw in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven golden candlesticks are the seven churches.
To the angel who is in the church at Ephesus write; The one holding the seven stars in his right hand, the one walking about in the midst of the golden candlesticks, says these things;
I know your tribulations, and your poverty, but you are rich; and I know the blasphemy of those who say they are Jews, and they are not, but are the synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
See Verses Found in Dictionary
And Jesus was going round all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every malady among the people.
And Jesus was going round all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every malady among the people.
therefore when you may do alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, in order that they may be glorified by the people: truly I say unto you, They exhaust their reward.
Beware of men: for they will deliver you up to the sanhedrins, and will beat you in their synagogues;
And they do all their works to be seen by the people: for they broaden their phylacteries, and enlarge the borders of their garments,
Therefore I send unto you prophets, and wise men, and scribes: you will kill and crucify some of them; and will scourge some of them in your synagogues, and will persecute them from city to city;
And they come into Capernaum; and immediately on the Sabbath, He was teaching in the synagogue.
And one of the chief rulers of the synagogue, by name jairus, comes; and seeing Him falls at His feet,
and it being the Sabbath day, He began to preach in the synagogue: and many hearing were astonished, saying, Whence are these things to this one? and, What wisdom is given unto Him? Such miracles are wrought by His hands.
And He came into Nazareth, where He was brought up: and according to the custom to Him, He came into the synagogue on the Sabbath-day, and stood up to read. And the Book of Isaiah the prophet was given to Him; and having opened the book, He found the place where it was written, read more. The Spirit of the Lord is upon me, because He anointed me to preach the gospel to the poor: hath sent me to heal the brokenhearted, to proclaim deliverance to the captives, and sight to the blind, and to set at liberty them that are bruised, to proclaim the acceptable year of the Lord. And having closed the book, and giving it back to the officer, He sat down: and the eyes of all in the synagogue were fastened on Him.
And having closed the book, and giving it back to the officer, He sat down: and the eyes of all in the synagogue were fastened on Him.
Behold, a man to whom was the name Jairus, and he was a ruler of the synagogue: and falling at the feet of Jesus, he continued to intreat Him to come into his house;
And the chief ruler of the synagogue, responding, being grieved because Jesus healed on the Sabbath, said to the multitude, There are six days in which it behooveth us to work: therefore during these, coming, be healed, and not on the Sabbath-day.
Then the Jews said to themselves, Where is He about to go, that we shall not find Him? is He about to go into the Dispersion of the Greek, and teach the Greeks?
And certain ones of the synagogues, called Libertines, and Cyrenians, and Alexandrians, and those from Cilicia and Asia, stood up disputing with Stephen,
asked from him letters to Damascus against the synagogues, in order that if he should find any being of the way, both men and women, he might lead them bound to Jerusalem.
And being in Salamis, they preached the word of God in the synagogues of the Jews: and they also had John as their helper.
And after the reading of the law and the prophets, the chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
And after the reading of the law and the prophets, the chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
For Moses from ancient generations, has those preaching him in every city, being read in the synagogues on every Sabbath.
And on the Sabbath day we went out from the gate by the river, where we were accustomed that prayer should be, and having sat down, we spoke to the women having assembled.
Since if you may bless with the spirit, how will one occupying the place of the unlearned say Amen to your blessing? since he does not know what you are saying.
James, the servant of God and the Lord Jesus Christ, to the twelve tribes who are in the Dispersion, greeting.
I know your tribulations, and your poverty, but you are rich; and I know the blasphemy of those who say they are Jews, and they are not, but are the synagogue of Satan.
Behold, I give of the synagogue of Satan, those who say they are Jews, and are not, but are lying; behold, I will make them that they shall come and worship before thy feet, and may know that I have loved thee with divine love.
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
See Verses Found in Dictionary
And Jesus was going round all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every malady among the people.
therefore when you may do alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, in order that they may be glorified by the people: truly I say unto you, They exhaust their reward.
And when you pray, be not like the hypocrites: because they love to pray standing in the synagogues and in the corners of the streets, in order that they may appear unto the people. Truly I say unto you, They exhaust their reward.
Beware of men: for they will deliver you up to the sanhedrins, and will beat you in their synagogues;
and they love the first couch at the suppers, and the first seats in the synagogues,
And one of the chief rulers of the synagogue, by name jairus, comes; and seeing Him falls at His feet,
And He still speaking, they come from the house of the chief ruler of the synagogue, saying, Thy daughter is dead: why do you still trouble the Teacher? And Jesus, immediately hearing the word spoken, says to the chief ruler, Fear not, only believe.
And He comes into the house of the chief ruler of the synagogue; And He sees a tumult, weeping and wailing much;
And having closed the book, and giving it back to the officer, He sat down: and the eyes of all in the synagogue were fastened on Him.
And hearing about Jesus, he sent elders of the Jews to Him, asking Him that having come He may save his servant.
for he loves our race, and himself built for us a synagogue.
And He yet speaking, a certain one comes from the house of the chief ruler of the synagogue, saying to him, Thy daughter is dead; trouble not the Teacher:
And the chief ruler of the synagogue, responding, being grieved because Jesus healed on the Sabbath, said to the multitude, There are six days in which it behooveth us to work: therefore during these, coming, be healed, and not on the Sabbath-day.
And his parents said these things, because they feared the Jews: for the Jews had already stipulated, that if any one should confess Him to be Christ, he should be put out of the synagogue.
They responded and said to him, Thou art altogether born in sins, and dost thou teach us? And they cast him out. Jesus heard that they cast him out; and having found him, said, Do you believe on the Son of man? read more. He responded and said, Who is He, Lord, that I may believe on, Him? Jesus said to him, Indeed you have seen Him, and the One speaking with you is He. And He said, I believe, Lord: and he worshiped Him.
Nevertheless indeed many of the rulers also believed on Him; but they were not confessing Him on account of the Pharisees, in order that they might not be put out of the synagogues: for they loved the glory of the people more than the glory of God.
They will put you out of the synagogues: but the hour is coming, that every one killing you may think he is offering service to God.
Then Pilate said to them. You take Him, and judge Him according to your law. Then the Jews said to him, It is not lawful for us to kill any one.
and immediately he was preaching Jesus in the synagogues, that he is the Son of God.
And after the reading of the law and the prophets, the chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
And after the reading of the law and the prophets, the chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
And the Jews seeing the multitudes, were filled with jealousy, and contradicted the word spoken by Paul, contradicting and blaspheming.
And he spoke in the synagogue every Sabbath, and persuaded both Jews and Greeks.
But Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
And all taking Sosthenes, the chief ruler of the synagogue, beat him before the tribunal; and nothing of these things was a care to Gallio.
And they arrived in Ephesus, and he left them there: and himself, having gone into the synagogue, spoke to the Jews.
And having come into the synagogue, he preached boldly three months, expounding and persuading them as to the things concerning the kingdom of God.
And I said, Lord, they know that I was imprisoning and binding those believing on thee throughout the synagogue;
from the Jews five times I received forty stripes save one,
For if a gold-ringed man may come into your synagogue, in shining apparel, and a poor man may also come in with soiled clothing; and you may look upon the one wearing the shining garment, and say, Sit thou here in a good place; and may say to the poor man, Stand thou there, or sit down beneath my footstool:
I know your tribulations, and your poverty, but you are rich; and I know the blasphemy of those who say they are Jews, and they are not, but are the synagogue of Satan.
Behold, I give of the synagogue of Satan, those who say they are Jews, and are not, but are lying; behold, I will make them that they shall come and worship before thy feet, and may know that I have loved thee with divine love.
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
Beware of men: for they will deliver you up to the sanhedrins, and will beat you in their synagogues;
and they love the first couch at the suppers, and the first seats in the synagogues,
These are the beginnings of travails. But you take heed to yourselves: for they will deliver you into councils; and will beat you in the synagogues: and you shall stand before governors and kings on account of me, for a testimony unto them.
And having closed the book, and giving it back to the officer, He sat down: and the eyes of all in the synagogue were fastened on Him.
And hearing about Jesus, he sent elders of the Jews to Him, asking Him that having come He may save his servant.
for he loves our race, and himself built for us a synagogue.
Behold, a man to whom was the name Jairus, and he was a ruler of the synagogue: and falling at the feet of Jesus, he continued to intreat Him to come into his house;
And He yet speaking, a certain one comes from the house of the chief ruler of the synagogue, saying to him, Thy daughter is dead; trouble not the Teacher:
And it came to pass, that He was in a certain place praying; when He ceased, one of His disciples said to Him, Lord, teach us to pray, as John also taught his disciples.
And the chief ruler of the synagogue, responding, being grieved because Jesus healed on the Sabbath, said to the multitude, There are six days in which it behooveth us to work: therefore during these, coming, be healed, and not on the Sabbath-day.
The Pharisee standing was praying in these words, God, I thank thee because I am not like the rest of the men, extortioners, unjust, adulterous, or even as this publican:
And before the feast of the passover, Jesus knowing that the hour has come when He must depart out of this world to His Father, having loved His own who were in the world, with divine love, He loved them perfectly. And the supper being on hand, the devil already having entered into the heart, that Judas Iscariot, the son of Simon, should betray Him, read more. knowing that the Father has given all things into His hands, and He came out from God, and is going away to God, He rises from the supper, and lays aside His garments, and taking a towel, girded Himself; then He pours water into a bowl, and began to wash the feet of the disciples, and to wipe them with the towel with which He was girded. Then He comes to Simon Peter; he says to Him; Lord, do you wash my feet? Jesus responded and said to him, What I do you know not now; but shall understand hereafter. Peter says to Him, You may never wash my feet. Jesus responded to him, If I wash thee not, thou hast not part with me. And Simon Peter says to Him, Lord, not only my feet, but my hands and my head. Jesus says to Him, He that is bathed hath no need to wash his hands, but is altogether clean: and you are clean, but not all. For He knew the one betraying Him. On this account He said, You are not all clean. Then when He washed their feet, and took His garments, and sat down again, He said to them, Do you understand what I have done to you? You call me Master and Lord, and you speak beautifully; for I am. If then I, your Lord and Master, washed your feet, you ought also to wash the feet of one another. For I have given unto you an example, that you may also do as I have done to you.
And Peter and John went up into the temple at the hour of prayer, the ninth.
saw openly in a vision about the ninth hour of the day an angel of God coming to him and saying to him, Cornelius.
And on the following day, they traveling, and drawing nigh 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 chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
For Moses from ancient generations, has those preaching him in every city, being read in the synagogues on every Sabbath.
And on the Sabbath day we went out from the gate by the river, where we were accustomed that prayer should be, and having sat down, we spoke to the women having assembled.
But Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
And all taking Sosthenes, the chief ruler of the synagogue, beat him before the tribunal; and nothing of these things was a care to Gallio.
Since if you may bless with the spirit, how will one occupying the place of the unlearned say Amen to your blessing? since he does not know what you are saying.
let us draw nigh with a true heart in a full assurance of faith, having been sprinkled as to our hearts from an evil conscience,
For if a gold-ringed man may come into your synagogue, in shining apparel, and a poor man may also come in with soiled clothing; and you may look upon the one wearing the shining garment, and say, Sit thou here in a good place; and may say to the poor man, Stand thou there, or sit down beneath 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
And Jesus was going round all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every malady among the people.
and they love the first couch at the suppers, and the first seats in the synagogues,
And they come into Capernaum; and immediately on the Sabbath, He was teaching in the synagogue.
He came again into the synagogue, a man was there having a withered hand.
And one of the chief rulers of the synagogue, by name jairus, comes; and seeing Him falls at His feet,
And He still speaking, they come from the house of the chief ruler of the synagogue, saying, Thy daughter is dead: why do you still trouble the Teacher? And Jesus, immediately hearing the word spoken, says to the chief ruler, Fear not, only believe. read more. and He did not permit any one to accompany Him, except Peter, and James, and John the brother of James. And He comes into the house of the chief ruler of the synagogue; And He sees a tumult, weeping and wailing much;
and it being the Sabbath day, He began to preach in the synagogue: and many hearing were astonished, saying, Whence are these things to this one? and, What wisdom is given unto Him? Such miracles are wrought by His hands.
And He came into Nazareth, where He was brought up: and according to the custom to Him, He came into the synagogue on the Sabbath-day, and stood up to read.
And He came into Nazareth, where He was brought up: and according to the custom to Him, He came into the synagogue on the Sabbath-day, and stood up to read.
And He came into Nazareth, where He was brought up: and according to the custom to Him, He came into the synagogue on the Sabbath-day, and stood up to read.
And He came into Nazareth, where He was brought up: and according to the custom to Him, He came into the synagogue on the Sabbath-day, and stood up to read.
And He came into Nazareth, where He was brought up: and according to the custom to Him, He came into the synagogue on the Sabbath-day, and stood up to read.
And He came into Nazareth, where He was brought up: and according to the custom to Him, He came into the synagogue on the Sabbath-day, and stood up to read. And the Book of Isaiah the prophet was given to Him; and having opened the book, He found the place where it was written,
And the Book of Isaiah the prophet was given to Him; and having opened the book, He found the place where it was written, The Spirit of the Lord is upon me, because He anointed me to preach the gospel to the poor: hath sent me to heal the brokenhearted, to proclaim deliverance to the captives, and sight to the blind, and to set at liberty them that are bruised, read more. to proclaim the acceptable year of the Lord. And having closed the book, and giving it back to the officer, He sat down: and the eyes of all in the synagogue were fastened on Him.
And having closed the book, and giving it back to the officer, He sat down: and the eyes of all in the synagogue were fastened on Him. And He began to say to them; This day has this Scripture been fulfilled in your ears.
And they were astonished at His teaching; because His word was with authority. And in the synagogue there was a man having a spirit of an unclean demon, and he cried with a great voice,
And it came to pass on another Sabbath, that He came into the synagogue and taught, and a man was there, whose right hand was withered.
Behold, a man to whom was the name Jairus, and he was a ruler of the synagogue: and falling at the feet of Jesus, he continued to intreat Him to come into his house;
And He was teaching in one of the synagogues on the Sabbath.
And the chief ruler of the synagogue, responding, being grieved because Jesus healed on the Sabbath, said to the multitude, There are six days in which it behooveth us to work: therefore during these, coming, be healed, and not on the Sabbath-day. And the Lord responded to him, and said, Ye hypocrites, does not each one of you loose his ox or his donkey from the stall, and leading him away, give him water on the Sabbath?
Nevertheless indeed many of the rulers also believed on Him; but they were not confessing Him on account of the Pharisees, in order that they might not be put out of the synagogues:
They will put you out of the synagogues: but the hour is coming, that every one killing you may think he is offering service to God.
and they were persevering in the teaching of the apostles and fellowship, in the breaking of bread, and in prayers.
To you God, having first raised up his Son, sent him blessing you, in turning each one from your sins.
And all day in the temple, and from house to house, they ceased not teaching and preaching the gospel of Jesus Christ.
And certain ones of the synagogues, called Libertines, and Cyrenians, and Alexandrians, and those from Cilicia and Asia, stood up disputing with Stephen,
And being in Salamis, they preached the word of God in the synagogues of the Jews: and they also had John as their helper.
And they having come from Perge, arrived into Picidian Antioch, and having come into the synagogue on the Sabbath day, they sat down. And after the reading of the law and the prophets, the chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
And after the reading of the law and the prophets, the chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
And after the reading of the law and the prophets, the chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
And after the reading of the law and the prophets, the chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
And after the reading of the law and the prophets, the chief rulers of the synagogue sent to them, saying, Men, brethren, if there is any word of consolation to the people in you, speak.
For Moses from ancient generations, has those preaching him in every city, being read in the synagogues on every Sabbath.
For Moses from ancient generations, has those preaching him in every city, being read in the synagogues on every Sabbath.
And having read it, they rejoiced over the consolation.
And on the Sabbath day we went out from the gate by the river, where we were accustomed that prayer should be, and having sat down, we spoke to the women having assembled. And a certain woman Lydia by name, a seller of purple, of the city of Thyatira, worshiping God, was hearing us: whose heart the Lord opened to give attention to the words spoken by Paul. read more. And when she and her household were baptized, she entreated us, saying, If you have found me to be faithful to the Lord, having come into my house, abide: and she constrained us. And it came to pass, we going to the prayer, a certain damsel having a spirit of divination met us, who brought much gain to her masters telling fortunes. She, following Paul and us, continued to cry out, saying, These men are the servants of the Most High God, who proclaim to us the way of salvation. And she continued to do this many days. And Paul, being worn out, and turning round, said to the spirit, I command thee in the name of Jesus Christ to come out from her. And he came out the same hour. And her masters seeing that the hope of their gain was gone, arresting Paul and Silas, dragged them into the forum to the rulers, and leading them to the magistrates, said, These men do exceedingly trouble our city, being Jews, and they proclaimed customs, which are not lawful for us to receive, or to do, being Romans. And the crowd stood up together against them: and the magistrates tearing off their garments, commanded the lictors to beat them with rods. And having laid many stripes on them, they cast them into prison, commanding the jailer to keep them safely: who, having received such a charge, cast them into the interior prison, and fastened their feet into the wood. But at midnight Paul and Silas, praying, continued to sing praises to God: and the prisoners heard them.
And according to custom to Paul, he came in unto them, and for three Sabbaths he expounded unto them from the scriptures,
And he spoke in the synagogue every Sabbath, and persuaded both Jews and Greeks.
But when some were becoming hardened and disbelieving, speaking evil of the way in the presence of the multitude, departing from them he separated his disciples, daily expounding in the school of Tyrannus.
But when some were becoming hardened and disbelieving, speaking evil of the way in the presence of the multitude, departing from them he separated his disciples, daily expounding in the school of Tyrannus. And this took place two years; so that all dwelling in Asia heard the word of the Lord, both Jews and Greeks.
And on the first of the Sabbaths we being assembled to break bread, Paul spoke to them, being about to depart the following day, and continued his discourse till midnight:
And on the first of the Sabbaths we being assembled to break bread, Paul spoke to them, being about to depart the following day, and continued his discourse till midnight: and there were many lamps in the upper room, where we were assembled.
and there were many lamps in the upper room, where we were assembled.
and there were many lamps in the upper room, where we were assembled. Paul speaking more prolixly, there was a certain young man, Eutychus by name, sitting in the window, being borne down with deep sleep, completely relaxed by sleep, fell down from the third story, and was taken up dead.
Paul speaking more prolixly, there was a certain young man, Eutychus by name, sitting in the window, being borne down with deep sleep, completely relaxed by sleep, fell down from the third story, and was taken up dead. And Paul, having come down, fell on him, and taking him in his arms said, Fear not; for his soul is in him:
And Paul, having come down, fell on him, and taking him in his arms said, Fear not; for his soul is in him: and having come up, and broken the bread, and eaten, and talking a long time, until daydawn, thus he departed.
and having come up, and broken the bread, and eaten, and talking a long time, until daydawn, thus he departed.
and the church in their house. Salute Epaenetus my beloved, who is the first fruit of Asia unto Christ.
But every woman praying or prophesying with her head uncovered dishonors her head: for that is one and the same to her being shaven.
Moreover neither is the woman without the man in the Lord, nor the man without the woman. For as the woman is from the man, so the man also is by the woman; and all things from God. read more. Judge ye among yourselves: is it becoming for a woman to pray to God uncovered? Does not nature itself teach you, that, if a man may indeed have long hair, it is a dishonor to him? But if a woman has long hair, it is a glory unto her: because the hair has been given to her for a covering. If any one seems to be contentious, we have no such custom, nor do the churches of God.
Follow after divine love; and seek the spiritual gifts, but rather that you may prophesy. For the one speaking with a tongue speaks not to men, but to God; for no one hears him; but he speaks mysteries in the spirit: read more. but the one prophesying speaks to men edification, exhortation, and comfort. The one speaking with a tongue edifies himself; but the one prophesying edifies the church. But I wish you all to speak with tongues, but rather that you may prophesy: but greater is the one prophesying, than the one speaking with tongues, unless he may interpret, in order that the church may receive edification. But now, brethren, if I may come unto you speaking with tongues, what shall I profit you, unless I shall speak to you either in revelation, or knowledge, or prophecy, or in instruction? Nevertheless things without life, giving forth a voice, whether pipe or harp, if it may not give a distinction to the sounds, how shall it be known what is piped, or what is harped? For if indeed the trumpet may give an uncertain sound, who will prepare himself for the war? Thus also if you through the tongue may give an indistinct word, how will that which is spoken be known? for you will be speaking into the air. If it so happens that there are so many kinds of voices in the world, and nothing without a voice; if then I do not understand the power of the voice, I will be a barbarian to the one speaking, and the one speaking will be a barbarian to me. So also you, since you are zealots of spirits, seek that you may abound unto the edification of the church. Therefore let the one speaking with a tongue, pray that one may interpret. For if I pray with a tongue, my spirit is praying, but my mind is not fruitful. Then what is it? I will pray with my spirit, and I will pray with my mind also: I will sing with my spirit, and I will sing with my mind also. Since if you may bless with the spirit, how will one occupying the place of the unlearned say Amen to your blessing? since he does not know what you are saying. For you indeed bless beautifully, but the other is not edified. I thank God, I speak with tongue more than you all: but I would rather speak five words in the church with my understanding, so that I may indeed teach others, than ten thousand words in a tongue. Brethren, be not children in intellect: but be infants in evil, but be perfect in intellect. It has been written in the law; I will speak to this people with other tongues and with the lips of others; and thus they will not hearken unto me, says the Lord. So tongues are for a sign, not to those who believe, but to the unbelievers: and prophecy is not for the unbelievers, but for the believers. Then if the whole church may come together, and all may speak with tongues, and the unlearned or unbelievers may come in, will they not say that you are gone mad? But if all may prophesy, and some unbeliever or unlearned person may come in, he is convicted by all, he is discerned by all; the secrets of his heart are made manifest; and thus falling upon his face he will worship God, proclaiming that God is truly in you. Then what is it, brethren? When you may come together, each one has a psalm, has a lesson, has a revelation, has a tongue, has an interpretation. Let all things be done to edification. If one speaks with a tongue, let it he by twos, or at most by threes, and separately; and let one interpret; but if there may be no interpreter, let him keep silent in the church; but let him speak to himself, and to God. But let two or three prophets speak, and let the others give audience; but if something may be revealed to another sitting down, let the first be silent. For you are all able to prophesy one by one, in order that all may learn, and all may be comforted. Truly the spirits of the prophets are subject to the prophets; for he is not a God of confusion, but of peace. So in all the churches of the saints, let the women be silent in the churches: for it is not permitted to them to talk; but let them be subordinate, as the law also says. But if they wish to learn something, let them ask their own husbands at home: for it is disgraceful for a woman to talk in church. Whether did the word of God come out from you? or has it reached unto you alone? If any one seems to be a prophet, or spiritual, let him understand the things which I write to you, that they are of the Lord; but if any one ignores, he is ignored. So, my brethren, be zealous to prophesy, and do not forbid to speak with tongues; but let all things be done decently and in order.
but until this day when Moses is read, the veil lies upon their heart:
Salute the brethren who are in Laodicea, and Nymphas, and the church which is in their house.
and you may look upon the one wearing the shining garment, and say, Sit thou here in a good place; and may say to the poor man, Stand thou there, or sit down beneath my footstool:
To the angel who is in the church at Ephesus write; The one holding the seven stars in his right hand, the one walking about in the midst of the golden candlesticks, says these things;
And to the angel of the church in Smyrna write; The first and the last, who was dead, and is alive, says these things: I know your tribulations, and your poverty, but you are rich; and I know the blasphemy of those who say they are Jews, and they are not, but are the synagogue of Satan.
To the angel of the church in Pergamum write; The one having the sharp, two-edged sword says these things;
And to the angel of the church among the Thyatireans write; The Son of God, the one having eyes like a flame of fire, and his feet like burnished brass, says these things;
And to the angel of the church in Sardis write; The one having the seven Spirits of God, and the seven stars, says these things; I know your works, that you have a name that you are living, and are dead.
And to the angel of the church in Philadelphia write; The holy, true one, the one having the key of David, the one opening, and no one shall shut; and the one shutting, and no one shall open; says these things.
Behold, I give of the synagogue of Satan, those who say they are Jews, and are not, but are lying; behold, I will make them that they shall come and worship before thy feet, and may know that I have loved thee with divine love.
And to the angel of the church in Laodicea write; The Amen, the faithful and true witness, the beginning of the creation of God, says these things;