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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"When you pray, you must not be like the hypocrites, for they like to pray standing in the synagogues and in the corners of the squares, to let people see them. I tell you, that is the only reward they will get!
But be on your guard against men, for they will give you up to their courts, and have you flogged in their synagogues,
and went to his own part of the country. And he taught the people in their synagogue in such a way that they were astonished, and said, "Where did he get this wisdom, and the power to do these wonders?
and they like the best places at dinners and the front seats in the synagogues,
When the Sabbath came he began to teach in the synagogue. And the people were astonished when they heard him, and said, "Where did he get all this? How does he come to have such wisdom? How are such marvelous things done through him?
And whenever you stand up to pray, if you have a grievance against anyone, forgive him, so that your Father in heaven too may forgive you your offenses."
But you must be on your guard; they will hand you over to courts and you will be taken into synagogues and beaten, and you will be brought before governors and kings on my account, to testify to them.
And he rolled up the roll and gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fixed upon him.
for he loves our nation, and it was he who built us our synagogue."
The Pharisee stood up and uttered this prayer to himself: 'O God, I thank you that I am not like other men, greedy, dishonest, or adulterous, like that tax-collector.
But the tax-collector stood at a distance and would not even raise his eyes to heaven, but struck his breast, and said, 'O God, have mercy on a sinner like me!'
His parents said this because they were afraid of the Jews, for the Jews had already made an agreement that if anyone acknowledged Jesus as the Christ, he should be excluded from the synagogues.
Yet for all that, even among the leading men, many came to believe in him, but on account of the Pharisees they would not acknowledge it, for fear of being excluded from the synagogues,
They will exclude you from their synagogues; why, the time is coming when anyone who kills you will think he is doing religious service to God.
Jesus answered, "I have spoken openly to the world. I have always taught in synagogues or in the Temple where all the Jews meet together, and I have said nothing in secret.
But members of the synagogue known as that of the Libyans, Cyreneans, and Alexandrians, and men from Cilicia and Asia undertook to debate with Stephen,
When they reached Salamis, they proclaimed God's message in the Jewish synagogues. They had John with them as their assistant.
After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
For the people of Jerusalem and their leaders refused to recognize him, and condemned him, thus fulfilling the very utterances of the prophets which are read every Sabbath,
The next Sabbath almost all the town gathered to hear God's message.
At Iconium in the same way, they went to the Jewish synagogue and spoke with such power that a great number of both Jews and Greeks believed.
For Moses for generations past has had his preachers in every town, and has been read aloud in the synagogues every Sabbath."
Paul went to it as he was accustomed to do, and for three Sabbaths he discussed the Scriptures with them, explaining them and showing that the Christ had to suffer and rise from the dead. "Jesus," he said, "of whom I am telling you, is the Christ!" read more. He convinced some of them, and they joined Paul and Silas, along with a great many devout Greeks and a number of the principal women.
The brothers sent Paul and Silas away immediately, in the course of the following night, to Berea. On arriving there they went to the Jewish synagogue.
Every Sabbath he would preach in the synagogue, and try to convince both Jews and Greeks.
He spoke very confidently in the synagogue at first, but when Priscilla and Aquila heard him, they took him home and explained the Way of God to him more correctly.
He went to the synagogue there, and for three months spoke confidently, holding discussions and trying to persuade them about the Kingdom of God.
And I said, 'Lord, they know that I used to go through one synagogue after another, and to imprison and flog those who believed in you,
and many a time in all the synagogues I had them punished, and tried to force them to say impious things. In my extreme rage against them I even pursued them to distant towns.
I ask it to shame you. Has it come to this, that there is not a single wise man among you who could settle a disagreement between one brother and another,
You show endurance; you have undergone much for my sake, and you have not grown weary.
Easton
(Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Eze 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezr 8:15; Ne 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Ac 9:20; 13:5; 17/1/type/goodspeed'>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/goodspeed'>17:2-4,10,17; 18:4,26; 19:8).
To be "put out of the synagogue," a phrase used by John (Joh 9:22; 12:42; 16:2), means to be excommunicated.
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But be on your guard against men, for they will give you up to their courts, and have you flogged in their synagogues,
and went to his own part of the country. And he taught the people in their synagogue in such a way that they were astonished, and said, "Where did he get this wisdom, and the power to do these wonders?
and they like the best places at dinners and the front seats in the synagogues,
And a man named Jairus, the leader of a synagogue, came up and seeing him threw himself at his feet,
When the Sabbath came he began to teach in the synagogue. And the people were astonished when they heard him, and said, "Where did he get all this? How does he come to have such wisdom? How are such marvelous things done through him?
And he taught in their synagogues, and was honored by them all.
And he rolled up the roll and gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fixed upon him.
And they all spoke well of him and were astonished at the winning words that fell from his lips, and they said, "Is he not Joseph's son?"
When they bring you before the synagogues or the magistrates or the authorities, you must have no anxiety about how to defend yourselves or what to say,
But before all this, men will arrest you and persecute you, and hand you over to synagogues and prisons and have you brought before kings and governors on my account.
His parents said this because they were afraid of the Jews, for the Jews had already made an agreement that if anyone acknowledged Jesus as the Christ, he should be excluded from the synagogues.
Yet for all that, even among the leading men, many came to believe in him, but on account of the Pharisees they would not acknowledge it, for fear of being excluded from the synagogues,
They will exclude you from their synagogues; why, the time is coming when anyone who kills you will think he is doing religious service to God.
Jesus answered, "I have spoken openly to the world. I have always taught in synagogues or in the Temple where all the Jews meet together, and I have said nothing in secret.
and began at once to declare in the synagogues that Jesus was the Son of God.
When they reached Salamis, they proclaimed God's message in the Jewish synagogues. They had John with them as their assistant.
When they reached Salamis, they proclaimed God's message in the Jewish synagogues. They had John with them as their assistant.
but they went on from Perga and reached Antioch in Pisidia. On the Sabbath they went to the synagogue there and took seats. After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
The next Sabbath almost all the town gathered to hear God's message.
At Iconium in the same way, they went to the Jewish synagogue and spoke with such power that a great number of both Jews and Greeks believed.
After passing through Amphipolis and Apollonia, they reached Thessalonica, where the Jews had a synagogue. Paul went to it as he was accustomed to do, and for three Sabbaths he discussed the Scriptures with them, read more. explaining them and showing that the Christ had to suffer and rise from the dead. "Jesus," he said, "of whom I am telling you, is the Christ!" He convinced some of them, and they joined Paul and Silas, along with a great many devout Greeks and a number of the principal women.
The brothers sent Paul and Silas away immediately, in the course of the following night, to Berea. On arriving there they went to the Jewish synagogue.
He had discussions at the synagogue with the Jews and those who worshiped with them, and every day in the public square with any whom he happened to find.
He had discussions at the synagogue with the Jews and those who worshiped with them, and every day in the public square with any whom he happened to find.
Every Sabbath he would preach in the synagogue, and try to convince both Jews and Greeks.
Every Sabbath he would preach in the synagogue, and try to convince both Jews and Greeks.
He spoke very confidently in the synagogue at first, but when Priscilla and Aquila heard him, they took him home and explained the Way of God to him more correctly.
He went to the synagogue there, and for three months spoke confidently, holding discussions and trying to persuade them about the Kingdom of God.
And I said, 'Lord, they know that I used to go through one synagogue after another, and to imprison and flog those who believed in you,
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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"You have heard that the men of old were told 'You shall not murder,' and 'Whoever murders will have to answer to the court.' But I tell you that anyone who gets angry with his brother will have to answer to the court, and anyone who speaks contemptuously to his brother will have to answer to the great council, and anyone who says to his brother 'You cursed fool!' will have to answer for it in the fiery pit! read more. So when you are presenting your gift at the altar, if you remember that your brother has any grievance against you, leave your gift right there before the altar and go and make up with your brother; then come back and present your gift. Be quick and come to terms with your opponent while you are on the way to court with him, or he may hand you over to the judge, and the judge may hand you over to the officer, and you will be thrown into prison. I tell you, you will never get out again until you have paid the last penny! "You have heard that men were told 'You shall not commit adultery.'
"Again, you have heard that the men of old were told, 'You shall not swear falsely, but you must fulfil your oaths to the Lord.'
But be on your guard against men, for they will give you up to their courts, and have you flogged in their synagogues,
"But if your brother wrongs you go to him and show him his fault while you are alone with him. If he listens to you, you have won back your brother. But if he will not listen, take one or two others with you, so that everything may be supported by the testimony of two or three witnesses. read more. If he refuses to listen to them, tell the congregation. And if he refuses to listen to it, treat him as a heathen or a tax-collector. "I tell you, whatever you forbid on earth will be held in heaven to be forbidden, and whatever you permit on earth will be held in heaven to be permitted.
and they like the best places at dinners and the front seats in the synagogues,
For the Pharisees and all the Jews observe the rules handed down from their ancestors, and will not eat until they have washed their hands in a particular way,
But you must be on your guard; they will hand you over to courts and you will be taken into synagogues and beaten, and you will be brought before governors and kings on my account, to testify to them.
And he came to Nazareth, where he had been brought up, and on the Sabbath he went to the synagogue, as he was accustomed to do, and stood up to read the Scriptures. And the roll of the prophet Isaiah was handed to him, and he unrolled it and found the place where it says, read more. "The spirit of the Lord is upon me, For he has consecrated me to preach the good news to the poor, He has sent me to announce to the prisoners their release and to the blind the recovery of their sight, To set the down-trodden at liberty, To proclaim the year of the Lord's favor!" And he rolled up the roll and gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fixed upon him.
When the captain heard about Jesus, he sent some Jewish elders to him, to ask him to come and save his slave's life.
for he loves our nation, and it was he who built us our synagogue."
And a man named Jairus came up??e was leader of the synagogue??nd he fell down at Jesus' feet and begged him to come to his house,
Even as he spoke someone came from the house of the leader of the synagogue and said, "Your daughter is dead. Do not trouble the Master any more."
When they bring you before the synagogues or the magistrates or the authorities, you must have no anxiety about how to defend yourselves or what to say,
The Pharisee stood up and uttered this prayer to himself: 'O God, I thank you that I am not like other men, greedy, dishonest, or adulterous, like that tax-collector.
But before all this, men will arrest you and persecute you, and hand you over to synagogues and prisons and have you brought before kings and governors on my account.
His parents said this because they were afraid of the Jews, for the Jews had already made an agreement that if anyone acknowledged Jesus as the Christ, he should be excluded from the synagogues.
Yet for all that, even among the leading men, many came to believe in him, but on account of the Pharisees they would not acknowledge it, for fear of being excluded from the synagogues,
Before the Passover Festival began, Jesus knew that the time had come for him to leave this world and go to the Father, but he had loved those who were his own in the world, and he loved them to the last. So at supper??he devil having by this time put the thought of betraying Jesus into the mind of Judas Iscariot, Simon's son??3 Jesus, fully aware that the Father had put everything into his hands, and that he had come from God and was going back to God,
rose from the table, took off his outer clothing, and fastened a towel about his waist. Then he poured water into the basin and began to wash the disciples' feet, wiping them with the towel that was about his waist. read more. So he came to Simon Peter. He said to him, "Master, are you going to wash my feet?" Jesus answered, "You cannot understand now what I am doing, but you will learn by and by." Peter said to him, "I will never let you wash my feet!" Jesus answered, "You will have no share with me unless I wash you." Simon Peter said to him, "Master, wash not only my feet but my hands and my face too!" Jesus said to him, "Anyone who has bathed only needs to have his feet washed to be altogether clean. And you are already clean??hough not all of you." For he knew who was going to betray him; that was why he said, "You are not all of you clean." When he had washed their feet and put on his clothes and taken his place, he said to them again, "Do you understand what I have been doing to you? You call me Teacher and Master, and you are right, for that is what I am. If I then, your Master and Teacher, have washed your feet, you ought to wash one another's feet too. For I have set you an example, in order that you may do what I have done to you.
Peter and John were on their way up to the Temple for the three o'clock hour of prayer,
But members of the synagogue known as that of the Libyans, Cyreneans, and Alexandrians, and men from Cilicia and Asia undertook to debate with Stephen,
and asked him for letters to the synagogues in Damascus, so that if he found any men or women there who belonged to the Way, he might bring them in chains to Jerusalem.
One afternoon, about three o'clock, he had a vision, and distinctly saw an angel of God come into his room and say to him, "Cornelius!"
The next day, while they were still on their way, and were just getting near the town, Peter went up on the housetop about noon to pray.
After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
For Moses for generations past has had his preachers in every town, and has been read aloud in the synagogues every Sabbath."
For Moses for generations past has had his preachers in every town, and has been read aloud in the synagogues every Sabbath."
On the Sabbath we went outside the gates, to the bank of the river where we supposed there was a praying place, and we sat down and talked with the women who gathered there.
as the high priest and the whole council will bear me witness. In fact, they gave me letters to the brothers in Damascus and I went there to bind those who were there and bring them back to Jerusalem to be punished.
When one of you has a disagreement with his neighbor, does he dare to bring the matter before a heathen court, instead of laying it before his Christian brothers? Do you not know that the Christians are to be the judges of the world? And if the world is to come before you for judgment, are you unfit to decide the most trivial cases? read more. Do you not know that we are to be the judges of angels, to say nothing of ordinary matters? If then you have ordinary matters to be settled, will you submit them for judgment to men who are nothing in the church? I ask it to shame you. Has it come to this, that there is not a single wise man among you who could settle a disagreement between one brother and another, but one Christian has to go to law with another, and before unbelievers too? Having lawsuits with one another at all means your utter failure, to begin with. Why not rather be wronged? Why not rather be robbed? But it is you who wrong and rob others, and your own brothers at that!
Any man who offers prayer or explains the will of God with anything on his head disgraces his head,
So when you hold your meetings it is not the Lord's Supper that you eat,
For if you utter blessings in ecstatic speech, how is an ordinary man to say Amen to your thanksgiving? For he does not know what you are saying.
But let everything be done in a proper and orderly way.
A curse upon anyone who has no love for the Lord. Lord, come quickly!
But even if we or an angel from heaven preach to you good news that contradicts the good news we have preached to you, a curse upon him! We have said it before, and I repeat it now??f anyone is preaching to you good news that contradicts the good news you have already received, a curse upon him!
And he has given us some men as apostles, some as prophets, some as missionaries, some as pastors and teachers,
This is a trustworthy saying. Whoever aspires to the office of superintendent sets his heart on a fine work. A superintendent must be a man above reproach, only once married, temperate, sensible, a man of good behavior, hospitable, able to teach; read more. not addicted to drink or pugnacious, but a man of moderation and peace, not avaricious, managing his own house well, and keeping his children under control and perfectly respectful??5 for if a man does not know how to conduct his own household, how can he look after a church of God?
He must not be a new convert, or he may grow conceited and incur criticism from slanderous people. He must also be a man of good standing with outsiders, or he may get into disgrace and be entrapped by the slanderers.
No one can deny the profundity of the divine truth of our religion! "He was revealed in flesh, He was vindicated by the Spirit, He was seen by the angels, He was proclaimed among the heathen, He was believed in throughout the world, He was taken up into glory."
Elders who do their duties well should be considered as deserving twice as much as they get, particularly those who work at preaching and teaching.
For as God's overseer a superintendent must be irreproachable, not arrogant or quick-tempered or given to drink or pugnacious or addicted to dishonest gain, but hospitable, a lover of goodness, sensible, upright, of holy life, self-controlled, read more. standing by the message that can be relied on, just as he was taught it, so that he may be qualified both to encourage others with wholesome teaching and to show the error of those who oppose him.
and that statement is true. Therefore correct them rigorously, to make them have a healthy faith,
let us draw near to God in sincerity of heart and with perfect faith, with our hearts cleansed from the sense of sin, and our bodies washed with clean water.
Do not forget your former leaders, the men who brought you God's message. Remember how they ended their lives and imitate their faith.
For if a finely dressed man with a gold ring comes into a meeting, and a poor man in shabby clothes comes in also,
For if a finely dressed man with a gold ring comes into a meeting, and a poor man in shabby clothes comes in also, and you pay attention to the man in the fine clothes and say to him, "Sit here; this is a good place!" and say to the poor man, "Stand up, or sit on the floor at my feet,"
On the Lord's day I fell into a trance, and I heard a loud voice like a trumpet behind me
The secret meaning of the seven stars that you saw in my right hand, and of the seven gold lampstands is this: The seven stars are the guardian angels of the seven churches and the seven lampstands are the seven churches.
"To the angel of the church in Ephesus write: " 'He who holds the seven stars in his right hand and goes about among the seven gold lampstands speaks thus:
I know of your distress and poverty??hough you are rich!?? know how you are slandered by those who claim to be Jews when they are not so, but only a synagogue of Satan!
Hastings
SYNAGOGUE
1. Meaning and history.
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Then he went all over Galilee, teaching in their synagogues and proclaiming the good news of the kingdom, and curing any disease or sickness among the people.
Then he went all over Galilee, teaching in their synagogues and proclaiming the good news of the kingdom, and curing any disease or sickness among the people.
So when you are going to give to charity, do not blow a trumpet before yourself, as the hypocrites do, in the synagogues and the streets, to make people praise them. I tell you, that is all the reward they will get!
But be on your guard against men, for they will give you up to their courts, and have you flogged in their synagogues,
They do everything they do to have men see it. They wear wide Scripture texts as charms, and they wear large tassels,
This is why I am going to send you prophets, wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and hunt from one town to another;
They proceeded to Capernaum, and on the very first Sabbath he went to the synagogue and taught.
And a man named Jairus, the leader of a synagogue, came up and seeing him threw himself at his feet,
When the Sabbath came he began to teach in the synagogue. And the people were astonished when they heard him, and said, "Where did he get all this? How does he come to have such wisdom? How are such marvelous things done through him?
And he came to Nazareth, where he had been brought up, and on the Sabbath he went to the synagogue, as he was accustomed to do, and stood up to read the Scriptures. And the roll of the prophet Isaiah was handed to him, and he unrolled it and found the place where it says, read more. "The spirit of the Lord is upon me, For he has consecrated me to preach the good news to the poor, He has sent me to announce to the prisoners their release and to the blind the recovery of their sight, To set the down-trodden at liberty, To proclaim the year of the Lord's favor!" And he rolled up the roll and gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fixed upon him.
And he rolled up the roll and gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fixed upon him.
And a man named Jairus came up??e was leader of the synagogue??nd he fell down at Jesus' feet and begged him to come to his house,
But the leader of the synagogue, in his vexation because Jesus had cured her on the Sabbath, spoke out and said to the crowd, "There are six days on which it is right to work. Come on them and be cured, but not on the Sabbath day."
Then the Jews said to one another, "Where is he going, that we shall not find him? Is he going to our people scattered among the Greeks, and will he teach the Greeks?
But members of the synagogue known as that of the Libyans, Cyreneans, and Alexandrians, and men from Cilicia and Asia undertook to debate with Stephen,
and asked him for letters to the synagogues in Damascus, so that if he found any men or women there who belonged to the Way, he might bring them in chains to Jerusalem.
When they reached Salamis, they proclaimed God's message in the Jewish synagogues. They had John with them as their assistant.
After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
For Moses for generations past has had his preachers in every town, and has been read aloud in the synagogues every Sabbath."
On the Sabbath we went outside the gates, to the bank of the river where we supposed there was a praying place, and we sat down and talked with the women who gathered there.
For if you utter blessings in ecstatic speech, how is an ordinary man to say Amen to your thanksgiving? For he does not know what you are saying.
James, a slave of God and of the Lord Jesus Christ, sends greeting to the twelve tribes that are scattered over the world.
I know of your distress and poverty??hough you are rich!?? know how you are slandered by those who claim to be Jews when they are not so, but only a synagogue of Satan!
I will make some who belong to that synagogue of Satan and claim to be Jews when they are not so, but are lying?? will make them come and bow down at your feet, and learn that I loved you.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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Then he went all over Galilee, teaching in their synagogues and proclaiming the good news of the kingdom, and curing any disease or sickness among the people.
So when you are going to give to charity, do not blow a trumpet before yourself, as the hypocrites do, in the synagogues and the streets, to make people praise them. I tell you, that is all the reward they will get!
"When you pray, you must not be like the hypocrites, for they like to pray standing in the synagogues and in the corners of the squares, to let people see them. I tell you, that is the only reward they will get!
But be on your guard against men, for they will give you up to their courts, and have you flogged in their synagogues,
and they like the best places at dinners and the front seats in the synagogues,
And a man named Jairus, the leader of a synagogue, came up and seeing him threw himself at his feet,
Even as he spoke people came from the house of the leader of the synagogue and said, "Your daughter is dead. Why should you trouble the Master any further?" But Jesus paid no attention to what they said, but said to the leader of the synagogue, "Do not be afraid, just have faith."
They came to the house of the leader of the synagogue, and there he found everything in confusion, and people weeping and wailing.
And he rolled up the roll and gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fixed upon him.
When the captain heard about Jesus, he sent some Jewish elders to him, to ask him to come and save his slave's life.
for he loves our nation, and it was he who built us our synagogue."
Even as he spoke someone came from the house of the leader of the synagogue and said, "Your daughter is dead. Do not trouble the Master any more."
But the leader of the synagogue, in his vexation because Jesus had cured her on the Sabbath, spoke out and said to the crowd, "There are six days on which it is right to work. Come on them and be cured, but not on the Sabbath day."
His parents said this because they were afraid of the Jews, for the Jews had already made an agreement that if anyone acknowledged Jesus as the Christ, he should be excluded from the synagogues.
They answered, "You were born in utter sin, and are you trying to teach us?" So they excluded him from the synagogue. Jesus learned that they had excluded him, and he found the man and said to him, "Do you believe in the Son of Man?" read more. The man answered, "Who is he, sir? Tell me, so that I may believe in him." Jesus said to him, "You have seen him already, and it is he who is now talking to you." And he said, "I believe, sir!" and he fell on his knees before him.
Yet for all that, even among the leading men, many came to believe in him, but on account of the Pharisees they would not acknowledge it, for fear of being excluded from the synagogues, for they cared more for the approval of men than for the approval of God.
They will exclude you from their synagogues; why, the time is coming when anyone who kills you will think he is doing religious service to God.
Pilate said to them, "Take him yourselves, and try him by your law." The Jews said to him, "We have no authority to put anyone to death."
and began at once to declare in the synagogues that Jesus was the Son of God.
After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
But when the Jews saw the crowd, they were very jealous, and they contradicted what Paul said and abused him.
Every Sabbath he would preach in the synagogue, and try to convince both Jews and Greeks.
But Crispus, the leader of the synagogue, believed in the Lord, and so did all his household, and many of the people of Corinth heard Paul and believed and were baptized.
Then they all seized Sosthenes, the leader of the synagogue, and beat him in front of the court. But Gallio paid no attention to it.
When they reached Ephesus he left them there. He went to the synagogue there and had a discussion with the Jews.
He went to the synagogue there, and for three months spoke confidently, holding discussions and trying to persuade them about the Kingdom of God.
And I said, 'Lord, they know that I used to go through one synagogue after another, and to imprison and flog those who believed in you,
Five times I have been given one less than forty lashes, by the Jews.
For if a finely dressed man with a gold ring comes into a meeting, and a poor man in shabby clothes comes in also, and you pay attention to the man in the fine clothes and say to him, "Sit here; this is a good place!" and say to the poor man, "Stand up, or sit on the floor at my feet,"
I know of your distress and poverty??hough you are rich!?? know how you are slandered by those who claim to be Jews when they are not so, but only a synagogue of Satan!
I will make some who belong to that synagogue of Satan and claim to be Jews when they are not so, but are lying?? will make them come and bow down at your feet, and learn that I loved you.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
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But be on your guard against men, for they will give you up to their courts, and have you flogged in their synagogues,
and they like the best places at dinners and the front seats in the synagogues,
But you must be on your guard; they will hand you over to courts and you will be taken into synagogues and beaten, and you will be brought before governors and kings on my account, to testify to them.
And he rolled up the roll and gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fixed upon him.
When the captain heard about Jesus, he sent some Jewish elders to him, to ask him to come and save his slave's life.
for he loves our nation, and it was he who built us our synagogue."
And a man named Jairus came up??e was leader of the synagogue??nd he fell down at Jesus' feet and begged him to come to his house,
Even as he spoke someone came from the house of the leader of the synagogue and said, "Your daughter is dead. Do not trouble the Master any more."
Once as he was praying in a certain place, when he stopped, one of his disciples said to him, "Master, teach us to pray, as John taught his disciples."
But the leader of the synagogue, in his vexation because Jesus had cured her on the Sabbath, spoke out and said to the crowd, "There are six days on which it is right to work. Come on them and be cured, but not on the Sabbath day."
The Pharisee stood up and uttered this prayer to himself: 'O God, I thank you that I am not like other men, greedy, dishonest, or adulterous, like that tax-collector.
Before the Passover Festival began, Jesus knew that the time had come for him to leave this world and go to the Father, but he had loved those who were his own in the world, and he loved them to the last. So at supper??he devil having by this time put the thought of betraying Jesus into the mind of Judas Iscariot, Simon's son??3 Jesus, fully aware that the Father had put everything into his hands, and that he had come from God and was going back to God,
rose from the table, took off his outer clothing, and fastened a towel about his waist. Then he poured water into the basin and began to wash the disciples' feet, wiping them with the towel that was about his waist. read more. So he came to Simon Peter. He said to him, "Master, are you going to wash my feet?" Jesus answered, "You cannot understand now what I am doing, but you will learn by and by." Peter said to him, "I will never let you wash my feet!" Jesus answered, "You will have no share with me unless I wash you." Simon Peter said to him, "Master, wash not only my feet but my hands and my face too!" Jesus said to him, "Anyone who has bathed only needs to have his feet washed to be altogether clean. And you are already clean??hough not all of you." For he knew who was going to betray him; that was why he said, "You are not all of you clean." When he had washed their feet and put on his clothes and taken his place, he said to them again, "Do you understand what I have been doing to you? You call me Teacher and Master, and you are right, for that is what I am. If I then, your Master and Teacher, have washed your feet, you ought to wash one another's feet too. For I have set you an example, in order that you may do what I have done to you.
Peter and John were on their way up to the Temple for the three o'clock hour of prayer,
One afternoon, about three o'clock, he had a vision, and distinctly saw an angel of God come into his room and say to him, "Cornelius!"
The next day, while they were still on their way, and were just getting near the town, Peter went up on the housetop about noon to pray.
After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
For Moses for generations past has had his preachers in every town, and has been read aloud in the synagogues every Sabbath."
On the Sabbath we went outside the gates, to the bank of the river where we supposed there was a praying place, and we sat down and talked with the women who gathered there.
But Crispus, the leader of the synagogue, believed in the Lord, and so did all his household, and many of the people of Corinth heard Paul and believed and were baptized.
Then they all seized Sosthenes, the leader of the synagogue, and beat him in front of the court. But Gallio paid no attention to it.
For if you utter blessings in ecstatic speech, how is an ordinary man to say Amen to your thanksgiving? For he does not know what you are saying.
let us draw near to God in sincerity of heart and with perfect faith, with our hearts cleansed from the sense of sin, and our bodies washed with clean water.
For if a finely dressed man with a gold ring comes into a meeting, and a poor man in shabby clothes comes in also, and you pay attention to the man in the fine clothes and say to him, "Sit here; this is a good place!" and say to the poor man, "Stand up, or sit on the floor at my feet,"
Watsons
SYNAGOGUE, ????????, "an assembly," Re 2:9; 3:9. The word often occurs in the Gospels and in the Acts, because Jesus Christ and his Apostles generally went to preach in those places. Although the sacrifices could not be offered, except in the tabernacle or the temple, the other exercises of religion were restricted to no particular place. Accordingly we find that the praises of God were sung, at a very ancient period, in the schools of the prophets; and those who felt any particular interest in religion, were assembled by the seers on the Sabbath, and the new moons, for prayers and religious instruction, 1Sa 10:5-11; 19:18-24; 2Ki 4:23. During the Babylonish captivity, the Jews, who were then deprived of their customary religious privileges, were wont to collect around some prophet or other pious man, who taught them and their children in religion, exhorted to good conduct, and read out of the sacred books, Eze 14:1; 20:1; Da 6:11; Ne 8:18. These assemblies, or meetings, became, in progress of time, fixed to certain places, and a regular order was observed in them. Such appears to have been the origin of synagogues. In speaking of synagogues, it is worthy to be noticed, that there is nothing said in respect to the existence of such buildings in Palestine, during the reign of Antiochus Epiphanes. They are, therefore, by some supposed to have been first erected under the Maccabean princes, but that, in foreign countries, they were much more ancient. Whether this statement be correct or not, it is nevertheless certain, that in the time of the Apostles, there were synagogues wherever there were Jews. They were built, in imitation of the temple of Jerusalem, with a court and porches, as is the case with the synagogues in the east at the present day. In the centre of the court is a chapel, supported by four columns, in which, on an elevation prepared for it, is placed the book of the law, rolled up. This, on the appointed days, is publicly read. In addition to the chapel, there is erected within the court a large covered hall or vestry, into which the people retire, when the weather happens to be cold and stormy, and each family has its particular seat. The uppermost seats in the synagogue, that is, those which were nearest the chapel where the sacred books were kept, were esteemed peculiarly honourable, Mt 23:6; Jas 2:3. The "proseuchae," ?????????, are understood by some to be smaller synagogues, but by others are supposed to be particular places under the open sky, where the Jews assembled for religious exercise. But Josephus calls the proseucha of Tiberias a large house, which held very many persons. See Proseuchae. The Apostles preached the Gospel in synagogues and proseuchae, and with their adherents performed in them all the religious services. When excluded, they imitated the Jews in those places, where they were too poor to erect these buildings, and held their religious meetings in the houses of individuals. Hence we not only hear of synagogues in houses in the Talmud, but of churches in houses in the New Testament, Ro 16:5; 1Co 16:19; Col 4:15; Php 2; Ac 3:26; 5:42. The Apostles sometimes hired a house, in which they performed religious services, and taught daily, Ac 19:9; 20:8. ???????? means literally a convention or assembly, but by metonymy, was eventually used for the place of assembling; in the same way that ????????, which means literally a calling together, or convocation, signifies also at the present time the place of convocation. Synagogues were sometimes called by the Jews schools; but they were careful to make an accurate distinction between such, and the schools, properly so called, the ??????, or "sublimer schools," in which the Talmud was read, while the law merely was read in the synagogues, which they placed far behind the Talmud.
The mode of conducting religious instruction and worship in the primitive Christian churches, was derived for the most part from the practice which anciently prevailed in synagogues. But there were no regular teachers in the synagogues, who were officially qualified to pronounce discourses before the people; although there were interpreters who rendered into the vernacular tongue, namely, the Hebraeo-aramean, the sections, which had been publicly read in the Hebrew.
The "synagogue preacher," ????, whose business it is, in consequence of his office, to address the people, is an official personage that has been introduced in later times; at least we find no mention of such a one in the New Testament. On the contrary, in the time of Christ, the person who read the section for the Sabbath, or any other person who was respectable for learning and had a readiness of speech, addressed the people, Lu 4:16-21; Ac 13:5,15; 15:21; Mt 4:23.
The other persons who were employed in the services and government of the synagogue, in addition to the one who read the Scriptures, and the person who rendered them into the vernacular tongue, were as follows:
1. "The ruler of the synagogue," ?????????????, ??? ?????, who presided over the assembly, and invited readers and speakers, unless some persons who were acceptable voluntarily offered themselves, Mr 5:22,35-38; Lu 8:41; 13:14-15; Ac 13:15.
2. "The elders of the synagogue," ?????, ???????????. They appear to have been the counsellors of the head or ruler of the synagogue, and were chosen from among the most powerful and learned of the people, and are hence called ?????????????, Ac 13:15. The council of elders not only took a part in the management of the internal concerns of the synagogue, but also punished transgressors of the public laws, either by turning them out of the synagogue, or decreeing the punishment of thirty- nine stripes, Joh 12:42; 16:2; 2Co 11:24.
3. "The collectors of alms," ???? ????, ????????, "deacons." Although every thing which is said of them by the Jews was not true concerning them in the time of the Apostles, there can be no doubt that there were such officers in the synagogues at that time, Acts 6.
4. "The servants of the synagogue," ???, ????????, Lu 4:20; whose business it was to reach the book of the law to the person who was to read it, and to receive it back again, and to perform other services. The ceremonies which prevail in the synagogues at the present day in presenting the law were not observed in the time of our Saviour.
5. "The messenger or legate of the synagogue," ???? ????. This was a person who was sent from synagogues abroad, to carry alms to Jerusalem. The name, messenger of the synagogue, was applied likewise to any person, who was commissioned by a synagogue, and sent forth to propagate religious knowledge. A person likewise was denominated the messenger, or angel, ????????, ??? ???????? ?????????, &c, who was selected by the assembly to recite for them the prayers; the same that is called by the Jews of modern times the synagogue singer, or cantilator, Re 2:1,8,12,18; 3:1,7,14.
The Jews anciently called those persons who, from their superior erudition, were capable of teaching in the synagogue, ??????, "shepherds," or "pastors." They applied the same term, at least in more recent times, to the elders of the synagogue, and also to the collectors of alms, or deacons. The ground of the application of this term in such a way, is as follows: the word ???? is, without doubt, derived from the Greek word ??????, "bread," or "a fragment of bread;" and, as it is used in the Targums, it corresponds to the Hebrew verb ???, "to feed." It is easy to see, therefore, how the word ???? might be applied to persons who sustained offices in the synagogue, in the same way as ??? is applied to kings, &c.
We do not find mention made of public worship in the synagogues, except on the Sabbath, Mt 12:9; Mr 1:21; 3:1; 6:2; Lu 4:16,32-33; 6:6; 13:10; Ac 13:14; 15:21; 16:13-25; 17:2; 18:4. What is said of St. Paul's hiring the school of one Tyrannus at Ephesus, and teaching in it daily, is a peculiar instance, Ac 19:9-10. Yet there can be no doubt that those Jews who were unable to go to Jerusalem attended worship on their festival days, as well as on the Sabbath, in their own synagogues. Individuals sometimes offered their private prayers in the
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Then he went all over Galilee, teaching in their synagogues and proclaiming the good news of the kingdom, and curing any disease or sickness among the people.
and they like the best places at dinners and the front seats in the synagogues,
They proceeded to Capernaum, and on the very first Sabbath he went to the synagogue and taught.
He went again to a synagogue, and there was a man there with one hand withered.
And a man named Jairus, the leader of a synagogue, came up and seeing him threw himself at his feet,
Even as he spoke people came from the house of the leader of the synagogue and said, "Your daughter is dead. Why should you trouble the Master any further?" But Jesus paid no attention to what they said, but said to the leader of the synagogue, "Do not be afraid, just have faith." read more. He let no one go with him but Peter, James, and James's brother John. They came to the house of the leader of the synagogue, and there he found everything in confusion, and people weeping and wailing.
When the Sabbath came he began to teach in the synagogue. And the people were astonished when they heard him, and said, "Where did he get all this? How does he come to have such wisdom? How are such marvelous things done through him?
And he came to Nazareth, where he had been brought up, and on the Sabbath he went to the synagogue, as he was accustomed to do, and stood up to read the Scriptures.
And he came to Nazareth, where he had been brought up, and on the Sabbath he went to the synagogue, as he was accustomed to do, and stood up to read the Scriptures.
And he came to Nazareth, where he had been brought up, and on the Sabbath he went to the synagogue, as he was accustomed to do, and stood up to read the Scriptures.
And he came to Nazareth, where he had been brought up, and on the Sabbath he went to the synagogue, as he was accustomed to do, and stood up to read the Scriptures.
And he came to Nazareth, where he had been brought up, and on the Sabbath he went to the synagogue, as he was accustomed to do, and stood up to read the Scriptures.
And he came to Nazareth, where he had been brought up, and on the Sabbath he went to the synagogue, as he was accustomed to do, and stood up to read the Scriptures. And the roll of the prophet Isaiah was handed to him, and he unrolled it and found the place where it says,
And the roll of the prophet Isaiah was handed to him, and he unrolled it and found the place where it says, "The spirit of the Lord is upon me, For he has consecrated me to preach the good news to the poor, He has sent me to announce to the prisoners their release and to the blind the recovery of their sight, To set the down-trodden at liberty, read more. To proclaim the year of the Lord's favor!" And he rolled up the roll and gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fixed upon him.
And he rolled up the roll and gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fixed upon him. And he began by saying to them, "This passage of Scripture has been fulfilled here in your hearing today!"
and they were amazed at his teaching, for he spoke with authority. There was a man in the synagogue who was possessed by the spirit of a foul demon and he cried out loudly,
On another Sabbath he happened to go to the synagogue and teach. There was a man there whose right hand was withered.
And a man named Jairus came up??e was leader of the synagogue??nd he fell down at Jesus' feet and begged him to come to his house,
One Sabbath he was teaching in one of the synagogues,
But the leader of the synagogue, in his vexation because Jesus had cured her on the Sabbath, spoke out and said to the crowd, "There are six days on which it is right to work. Come on them and be cured, but not on the Sabbath day." But the Master answered, "You hypocrites! Does not every one of you untie his ox or his donkey from the stall on the Sabbath and lead him away to water him?
Yet for all that, even among the leading men, many came to believe in him, but on account of the Pharisees they would not acknowledge it, for fear of being excluded from the synagogues,
They will exclude you from their synagogues; why, the time is coming when anyone who kills you will think he is doing religious service to God.
And they devoted themselves to the teaching and the society of the apostles, the breaking of bread, and prayer.
It was to you that God first sent his servant after he had raised him from the dead, to bless you by making every one of you turn from his wickedness."
and they did not for a single day stop teaching and preaching in the Temple and in private houses the good news of Jesus, the Christ.
But members of the synagogue known as that of the Libyans, Cyreneans, and Alexandrians, and men from Cilicia and Asia undertook to debate with Stephen,
When they reached Salamis, they proclaimed God's message in the Jewish synagogues. They had John with them as their assistant.
but they went on from Perga and reached Antioch in Pisidia. On the Sabbath they went to the synagogue there and took seats. After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."
For Moses for generations past has had his preachers in every town, and has been read aloud in the synagogues every Sabbath."
For Moses for generations past has had his preachers in every town, and has been read aloud in the synagogues every Sabbath."
and when they read it they were delighted with the encouragement it gave them.
On the Sabbath we went outside the gates, to the bank of the river where we supposed there was a praying place, and we sat down and talked with the women who gathered there. One of our hearers was a woman named Lydia, a dealer in purple goods, from the town of Thyatira. She was a believer in God, and the Lord touched her heart, and led her to accept Paul's teaching. read more. When she and her household were baptized, she appealed to us, and said, "If you are really convinced that I am a believer in the Lord, come and stay at my house." And she insisted upon our coming. Once as we were on our way to the praying place a slave-girl met us who had the gift of ventriloquism, and made her masters a great deal of money by her fortune-telling. This girl would follow Paul and the rest of us, crying out, "These men are slaves of the Most High God, and they are making known to you a way of salvation." She did this for a number of days, until Paul, very much annoyed, turned and said to the spirit in her, "In the name of Jesus Christ I order you to come out of her!" And it came out instantly. But when her masters saw that their hopes of profits were gone, they seized Paul and Silas, dragged them to the public square, to the authorities, and brought them before the chief magistrates. "These men," they said, "are Jews, and they are making a great disturbance in our town. They are advocating practices which it is against the law for us as Romans to adopt or observe." The crowd also joined in the attack on them, and the magistrates had them stripped and beaten. After beating them severely, they put them in jail, and gave the jailer orders to keep close watch of them. He, having had such strict orders, put them into the inner cell, and fastened their feet in the stocks. But about midnight, as Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them,
Paul went to it as he was accustomed to do, and for three Sabbaths he discussed the Scriptures with them,
Every Sabbath he would preach in the synagogue, and try to convince both Jews and Greeks.
But as some of them were obstinate and refused to believe, finding fault with the Way before the people, he left them, and withdrew the disciples, and held daily discussions in the lecture-room of Tyrannus.
But as some of them were obstinate and refused to believe, finding fault with the Way before the people, he left them, and withdrew the disciples, and held daily discussions in the lecture-room of Tyrannus. This went on for two years, so that everyone who lived in Asia, Greeks as well as Jews, heard the Lord's message.
On the first day of the week, when we had met for the breaking of bread, Paul addressed them, as he was going away the next morning, and he prolonged his address until midnight.
On the first day of the week, when we had met for the breaking of bread, Paul addressed them, as he was going away the next morning, and he prolonged his address until midnight. There were a great many lamps in the upstairs room where we met
There were a great many lamps in the upstairs room where we met
There were a great many lamps in the upstairs room where we met and a young man named Eutychus, who was sitting at the window, became very drowsy as Paul's address grew longer and longer, and finally went fast asleep and fell from the third story to the ground, and was picked up for dead.
and a young man named Eutychus, who was sitting at the window, became very drowsy as Paul's address grew longer and longer, and finally went fast asleep and fell from the third story to the ground, and was picked up for dead. But Paul went downstairs, and threw himself upon him, and put his arms around him. "Do not be alarmed," he said, "he is still alive."
But Paul went downstairs, and threw himself upon him, and put his arms around him. "Do not be alarmed," he said, "he is still alive." Then he went upstairs again, and broke the bread, and ate, and after a long talk with them that lasted until daylight, he went away.
Then he went upstairs again, and broke the bread, and ate, and after a long talk with them that lasted until daylight, he went away.
Remember me to my dear Epaenetus, who was the first man in Asia to turn to Christ.
and any woman who offers prayer or explains the will of God bareheaded disgraces her head, for it is just as though she had her head shaved.
But in union with the Lord, woman is not independent of man nor man of woman. For just as woman was made from man, man is born of woman, and both like everything else really come from God. read more. Judge for yourselves. Is it proper for a woman to offer prayer to God with nothing on her head? Does not nature itself teach you that for a man to wear his hair long is degrading, but a woman's long hair is her pride? For her hair is given her as a covering. But if anyone is disposed to be contentious about it, I for my part recognize no other practice in worship than this, and neither do the churches of God.
You must pursue love, while you are cultivating the spiritual endowments, and especially inspired preaching. For anyone who speaks ecstatically is speaking not to men but to God, for no one can understand him, though he is uttering secret truths. read more. But the inspired preacher does his fellow-men good and encourages and comforts them. Anyone who speaks ecstatically does himself good, but the inspired preacher does a congregation good. I want you all to speak ecstatically, but I especially want you to be inspired to preach. The man who is inspired to preach is more useful than the one who speaks ecstatically??nless he can explain what he says so that it may do the church some good. But as it is brothers, if I come back to you and speak ecstatically, what good will I do you, unless I have some revelation or special knowledge or message or teaching to give you? Even inanimate things, like the flute or the harp, may produce sound, but if there is no difference in the notes, how can you tell what is being played? If the bugle does not sound a clear call, who will prepare for battle? So if you in your ecstatic speaking utter words no one can understand, how will people know what you are saying? You will be talking to the empty air! There are probably ever so many different languages in the world, each with its own meaning. So if I do not know the meaning of the language, I shall seem to the man who is speaking to be a foreigner, and he will seem to me to be one too. So since you are ambitious for spiritual endowments, you must try to excel in them in ways that will do good to the church. Therefore, the man who can speak ecstatically should pray for the power to explain what he says. For if I pray ecstatically, it is my spirit that prays, but my mind is helping nobody. Then what am I to do? I will pray ecstatically, but I will pray intelligently too. I will sing ecstatically, but I will sing intelligently too. For if you utter blessings in ecstatic speech, how is an ordinary man to say Amen to your thanksgiving? For he does not know what you are saying. You are giving thanks well enough, but it is doing him no good. Thank God, I speak in ecstasy more than any of you. But in public worship I would rather say five words with my understanding so as to instruct others also than ten thousand words in an ecstasy. Brothers, you must not be children mentally. In evil be babies, but mentally be mature. In the Law it says, "By men of strange languages and by the lips of foreigners I will speak to this nation, and not even then will they listen to me, says the Lord." So this ecstatic speaking is meant as a sign not to those who believe but to unbelievers, but inspired preaching is a sign not to unbelievers but to those who believe. Hence, if the whole church assembles and they all speak ecstatically, and ordinary people or unbelievers come in, will they not say that you are crazy? But if they are all inspired to preach and some unbeliever or outsider comes in, he is convinced of his sin by them all, he is called to account by them all, the secrets of his heart are exposed, and he will fall down on his face and worship God, and declare that God is really among you. Then what is the right course, brothers? When you meet together, suppose every one of you has a song, a teaching, a revelation, an ecstatic utterance, or an explanation of one; it must all be for the good of all. If there is any ecstatic speaking, let it be limited to two or three people at the most, and have one speak at a time and someone explain what he says. But if there is no one to explain it, have him keep quiet in church, and talk to himself and to God. And let two or three who are inspired to preach speak, while the rest weigh what is said; and if anything is revealed to another who is seated, the one who is speaking must stop. For in this way you can all preach one after another, as you are inspired to, so that everyone may be instructed and stimulated, for the spirits of prophets will give way to prophets, for God is not a God of disorder but of peace. This is the rule in all Christian churches. Women are to keep quiet in church, for they are not allowed to speak. They must take a subordinate place, just as the Law says. If they want to find out about anything, they should ask their husbands at home, for it is disgraceful for a woman to speak in church. Did God's message start from you Corinthians? Or are you the only people it has reached? If anyone claims to be inspired to preach, or to have any other spiritual endowment, let him understand that what I am now writing you is a command from the Lord. If anyone pays no attention to it, pay no attention to him. So, my brothers, set your hearts on being inspired to preach, and yet do not hinder people from speaking ecstatically. But let everything be done in a proper and orderly way.
Why, to this day, whenever Moses is read, a veil hangs over their minds,
Remember me to the brothers in Laodicea and to Nympha and the church that meets at her house.
and you pay attention to the man in the fine clothes and say to him, "Sit here; this is a good place!" and say to the poor man, "Stand up, or sit on the floor at my feet,"
"To the angel of the church in Ephesus write: " 'He who holds the seven stars in his right hand and goes about among the seven gold lampstands speaks thus:
"To the angel of the church in Smyrna write: " 'The first and the last, who died and came to life again, speaks thus: I know of your distress and poverty??hough you are rich!?? know how you are slandered by those who claim to be Jews when they are not so, but only a synagogue of Satan!
"To the angel of the church in Pergamum write: " 'He who wields the sharp, double-edged sword speaks thus:
"To the angel of the church in Thyatira write: " 'The Son of God, whose eyes blaze like fire, and whose feet are like bronze, speaks thus:
"To the angel of the church in Sardis write: " 'He who holds the seven spirits of God and the seven stars speaks thus: I know what you are doing; you are supposed to be alive, but you are dead.
"To the angel of the church in Philadelphia write: " 'He who is holy and true, who carries the key of David, who opens and no one shall shut, and shuts and no one shall open, speaks thus:
I will make some who belong to that synagogue of Satan and claim to be Jews when they are not so, but are lying?? will make them come and bow down at your feet, and learn that I loved you.
"To the angel of the church in Laodicea write: " 'The Amen, the true and faithful witness, the origin of God's creation, speaks thus: