Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
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And when thou prayest, be not as the hypocrites: for they love standing in the synagogues and at the corners of the streets, to pray, that they may make a shew to men. Verily I say unto you, That they have their reward.
But be on your guard against men: for they will deliver you up to the sanhedrim, and scourge you in their synagogues.
And coming into his own country, taught them in their synagogues, so that they were exceedingly struck, and said, Whence hath this man this wisdom, and these miracles?
and love the principal couch at suppers, and the chief seats in the synagogues,
And when the sabbath came, he began to teach in the synagogue: and many when they heard him were amazed, saying, Whence hath this man these things? and what is the wisdom given to him, that even such miracles are done by his hands?
And when ye stand praying, forgive, if ye have a matter against any man: that your Father also who is in heaven may forgive you your trespasses.
But take ye heed to yourselves: for they shall deliver you up to their sanhedrims, and to the synagogues; ye shall be beaten with rods, and be set before kings and governors for my name's sake, for a testimony unto them.
And rolling up the volume, he gave it to the attendant officer, and sat down. And the eyes of all who were in the synagogue were attentively fixed on him.
for he loveth our nation, and hath himself built us a synagogue.
The Pharisee, standing by himself, made this prayer: God, I thank thee, that I am not as the rest of mankind, extortioners, unjust, adulterers, or as this tax-gatherer.
And the tax-gatherer standing at a distance, would not even so much as lift his eyes heaven-ward, but smote on his breast, saying, May God accept the atonement for me a sinner!
So spake his parents, because they were afraid of the Jews: for the Jews had already come to a resolution, that if any person acknowledged him Messiah, he should be excluded the synagogue.
However, notwithstanding, many even of the rulers believed on him; but on account of the Pharisees they did not make open profession, lest they should be put out of the synagogues:
They will put you out of their synagogues: yea, the hour is coming, that every one who killeth you will think he offers God a sacred service.
Jesus answered him, I spake openly to the world; I always taught in the synagogue, and in the temple, whither the Jews resorted; and in secret have I spoken nothing.
Then rose up certain men of the synagogue of the freed-men, and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, disputing with Stephen.
And being at Salamis, they preached the word of God in the synagogues of the Jews: and they had John also as their attendant.
Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
For they who dwell at Jerusalem, and their rulers, being ignorant of him, and the words of the prophets that are read every sabbath-day, by condemning him have fulfilled them.
And on the next sabbath almost all the city thronged together to hear the word of God.
NOW it came to pass at Iconium, that they went together into the synagogue of the Jews, and spake in such a manner, as that a vast multitude both of the Jews and Greek proselytes believed.
For Moses for ages past in every city hath those who preach him, being read in the synagogues every sabbath-day.
And Paul, according to his usual custom, went in to them, and for three sabbaths he reasoned with them from the scriptures, opening them clearly, and laying it evidently down that the Messiah must suffer, and rise again from the dead; and that this man is the Messiah, even Jesus, whom I preach unto you. read more. And some of them believed, and associated themselves with Paul and Silas; and of the religious Greeks a vast multitude, and of the wives of the first people not a few.
Then the disciples immediately by night sent off both Paul and Silas to Berea; who were no sooner arrived, than they went into the synagogue of the Jews.
and he discoursed in the synagogue every sabbath-day, and persuaded both the Jews and the Greek proselytes.
So this man began to speak with great boldness in the synagogue: but when Aquila and Priscilla heard him, they took him home with them, and more accurately expounded to him the way of the Lord.
And entering into the synagogue, he spake boldly during three months, reasoning and persuading the things that concern the kingdom of God.
And I said, Lord, they know that I was imprisoning and scourging from synagogue to synagogue those who believe on thee:
And in every synagogue oftentimes punishing them, I compelled them to blaspheme; and being exceedingly maddened with rage against them, I persecuted them even to the cities that are without.
I speak to you to shame you. Is it so, that there is not among you a wise man? Not so much as one who is able to judge between one brother and another?
and hast borne, and hast exercised patience, and for my name sake hast endured great toil, and hast 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/haweis'>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/haweis'>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 deliver you up to the sanhedrim, and scourge you in their synagogues.
And coming into his own country, taught them in their synagogues, so that they were exceedingly struck, and said, Whence hath this man this wisdom, and these miracles?
and love the principal couch at suppers, and the chief seats in the synagogues,
And, behold, there cometh to him one of the rulers of the synagogue, named Jairus; and seeing him, fell at his feet,
And when the sabbath came, he began to teach in the synagogue: and many when they heard him were amazed, saying, Whence hath this man these things? and what is the wisdom given to him, that even such miracles are done by his hands?
And he taught in their synagogues, being universally admired.
And rolling up the volume, he gave it to the attendant officer, and sat down. And the eyes of all who were in the synagogue were attentively fixed on him.
And all concurred in their testimony to him, and marvelled at the gracious words which proceeded from his mouth. And they said, Is not this the son of Joseph?
And when they shall bring you before the synagogues, and magistrates, and the ruling powers, be under no anxiety how or what defence ye shall make, or what ye shall say:
But before all these things, they will lay hands on you, and persecute you, delivering you up to the synagogues, and to prisons, being brought before kings and rulers for my name's sake.
So spake his parents, because they were afraid of the Jews: for the Jews had already come to a resolution, that if any person acknowledged him Messiah, he should be excluded the synagogue.
However, notwithstanding, many even of the rulers believed on him; but on account of the Pharisees they did not make open profession, lest they should be put out of the synagogues:
They will put you out of their synagogues: yea, the hour is coming, that every one who killeth you will think he offers God a sacred service.
Jesus answered him, I spake openly to the world; I always taught in the synagogue, and in the temple, whither the Jews resorted; and in secret have I spoken nothing.
And immediately he preached Christ in the synagogues, that he is the Son of God.
And being at Salamis, they preached the word of God in the synagogues of the Jews: and they had John also as their attendant.
And being at Salamis, they preached the word of God in the synagogues of the Jews: and they had John also as their attendant.
And they departed from Perga, and came to Antioch in Pisidia, and entering into the synagogue on the sabbath-day, they sat down. Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
And on the next sabbath almost all the city thronged together to hear the word of God.
NOW it came to pass at Iconium, that they went together into the synagogue of the Jews, and spake in such a manner, as that a vast multitude both of the Jews and Greek proselytes believed.
SO journeying through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of Jews: And Paul, according to his usual custom, went in to them, and for three sabbaths he reasoned with them from the scriptures, read more. opening them clearly, and laying it evidently down that the Messiah must suffer, and rise again from the dead; and that this man is the Messiah, even Jesus, whom I preach unto you. And some of them believed, and associated themselves with Paul and Silas; and of the religious Greeks a vast multitude, and of the wives of the first people not a few.
Then the disciples immediately by night sent off both Paul and Silas to Berea; who were no sooner arrived, than they went into the synagogue of the Jews.
Therefore he reasoned in the synagogue with the Jews, and those who worshipped there, and in the forum every day with those he happened to meet.
Therefore he reasoned in the synagogue with the Jews, and those who worshipped there, and in the forum every day with those he happened to meet.
and he discoursed in the synagogue every sabbath-day, and persuaded both the Jews and the Greek proselytes.
and he discoursed in the synagogue every sabbath-day, and persuaded both the Jews and the Greek proselytes.
So this man began to speak with great boldness in the synagogue: but when Aquila and Priscilla heard him, they took him home with them, and more accurately expounded to him the way of the Lord.
And entering into the synagogue, he spake boldly during three months, reasoning and persuading the things that concern the kingdom of God.
And I said, Lord, they know that I was imprisoning and scourging from synagogue to synagogue those who believe on thee:
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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Ye have heard that it was said to the men of antient times, "Thou shalt do no murder;" and whosoever shall commit murder, shall be liable to the judgment: but I say unto you, That every man who is angry with his brother without cause, shall be liable to the judgment: and whosoever shall say to his brother, Raca, shall be liable to the sanhedrim: but whosever shall say, Thou fool, shall be liable to be cast into hell fire. read more. If therefore thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go: first be reconciled to thy brother, and then come and offer thy gift. Be disposed to agree with thy prosecutor speedily, whilst thou art in the way with him [to the bar]; lest the prosecutor deliver thee up to the judge, and the judge commit thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt in no wise come out from thence, till thou hast paid the last farthing. Ye have heard that it was said to those of old, "Thou shalt not commit adultery:"
Again ye have heard that it was said to those of old, "Thou shalt not perjure thyself, but shalt perform to the Lord thine oaths:"
But be on your guard against men: for they will deliver you up to the sanhedrim, and scourge you in their synagogues.
Now if thy brother sin against thee, go and reprove him between thyself and him alone; if he hear thee, thou hast gained thy brother. But if he will not hear thee, take with thee one or two more, that by the mouth of two or three witnesses every word may be confirmed. read more. But if he disregard them, inform the church: and if he disregard the church, let him be to thee as a heathen, or a publican. Verily I say unto you, Whatsoever things ye shall bind on earth, shall be bound in heaven: and whatsoever things ye shall loose on earth shall be loosed in heaven.
and love the principal couch at suppers, and the chief seats in the synagogues,
For the Pharisees and all the Jews, unless they wash their hands to the wrist, eat not, holding the tradition of the elders.
But take ye heed to yourselves: for they shall deliver you up to their sanhedrims, and to the synagogues; ye shall be beaten with rods, and be set before kings and governors for my name's sake, for a testimony unto them.
And he came to Nazareth, where he was brought up; and he went, according to his usual custom, into the synagogue on the sabbath-day, and rose up to read. And there was given to him the book of the prophet Isaiah: and unrolling the volume, he found the passage where it is written, read more. "The spirit of the Lord is upon me, for the work whereunto he hath anointed me; he hath sent me to preach glad tidings to the poor; to heal the contrite in heart; to proclaim liberty to the captives; and restore sight to the blind; to send forth the bruised free from bonds; to publish the acceptable year of the Lord." And rolling up the volume, he gave it to the attendant officer, and sat down. And the eyes of all who were in the synagogue were attentively fixed on him.
But when he heard of Jesus, he sent unto him the elders of the Jews, entreating him that he would come and preserve the life of his servant.
for he loveth our nation, and hath himself built us a synagogue.
And, behold, there came a man whose name was Jairus, and he was a ruler of the synagogue: and falling at the feet of Jesus, he entreated him to come to his house;
And while he was yet speaking, a person came to the ruler of the synagogue, saying to him, Thy daughter is dead, give the master no further trouble.
And when they shall bring you before the synagogues, and magistrates, and the ruling powers, be under no anxiety how or what defence ye shall make, or what ye shall say:
The Pharisee, standing by himself, made this prayer: God, I thank thee, that I am not as the rest of mankind, extortioners, unjust, adulterers, or as this tax-gatherer.
But before all these things, they will lay hands on you, and persecute you, delivering you up to the synagogues, and to prisons, being brought before kings and rulers for my name's sake.
So spake his parents, because they were afraid of the Jews: for the Jews had already come to a resolution, that if any person acknowledged him Messiah, he should be excluded the synagogue.
However, notwithstanding, many even of the rulers believed on him; but on account of the Pharisees they did not make open profession, lest they should be put out of the synagogues:
NOW before the feast of the passover, Jesus, knowing that his hour was come, that he should go out of this world to the Father, having loved his peculiar people that are in the world, he loved them to the end. And supper being served, (the devil having now injected into the heart of Judas Iscariot, the son of Simon, that he should betray him;) read more. Jesus knowing that the Father had given all things into his hands, and that he came out from God, and was going to God; he rises from supper, and lays aside his garments, and taking a towel, he wound it about himself. Then he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel with which he was begirt. Then cometh he to Simon Peter: and he saith to him, Lord, dost thou wash my feet? Jesus answered and said to him, What I am doing thou knowest not now; but thou shalt know hereafter. Peter saith to him, Thou shalt never wash my feet: no, never. Jesus answered him, Except I wash thee, thou hast no part with me. Simon Peter saith to him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that is washed hath need only to wash his feet, for he is entirely clean: and ye are clean, but not all. (For he knew who would betray him; therefore he said, Ye are not all clean.) When therefore he had washed their feet, and taken his garments, and sat down again, he said unto them, Know ye what I have done unto you? Ye call me Master, and Lord: and ye speak truly; for such I am. If therefore I have washed your feet, though the Lord and the Master; ye also ought to wash one another's feet. For I have given you an example, that just as I have done to you, ye should do also.
NOW at that time Peter and John were going up to the temple at the hour of prayer, the ninth;
Then rose up certain men of the synagogue of the freed-men, and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, disputing with Stephen.
besought of him letters for the synagogues at Damascus, that if he should find any persons of this way, whether men or women, he might bring them in chains to Jerusalem.
He saw in a vision evidently about the ninth hour of the day an angel of God coming to him, and saying to him, Cornelius.
Then the next morning, as they were on their journey, and drew near to the city, Peter went up to the flat roof to pray about the sixth hour:
Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
For Moses for ages past in every city hath those who preach him, being read in the synagogues every sabbath-day.
For Moses for ages past in every city hath those who preach him, being read in the synagogues every sabbath-day.
And on the sabbath-day we went forth out of the city to the river side, where an oratory was by custom established; and sitting down, we spoke to the women who there assembled.
As also the high-priest will bear me witness, and all the body of elders: from whom also having received letters unto the brethren, I went unto Damascus, to bring those who were there in chains unto Jerusalem, that they might be punished.
DARE any of you, having a matter of controversy with another, sue for judgment before the unjust, and not before the saints? Know ye not that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to be judges in the smallest matters? read more. Know ye not that we shall judge angels, much more things pertaining to this life? If then ye have disputes about the things of this life, do you seat those on the bench who are least esteemed in the church? I speak to you to shame you. Is it so, that there is not among you a wise man? Not so much as one who is able to judge between one brother and another? But brother goes to law with brother, and this before the unbelievers. Now verily therefore there is altogether a fault among you, because ye have law-suits one with another. Why do ye not rather submit to the wrong? Why do ye not rather suffer yourselves to be defrauded? But ye do wrong and defraud, and that the brethren.
Every man praying or prophesying, holding [a veil] over his head, dishonoureth his head;
When therefore ye assemble in the same place, it is not to eat the Lord's supper.
Else, though thou bless God in spirit, how shall he who filleth the place of an illiterate man, say Amen after thy thanksgiving, seeing he knoweth not what thou sayest?
Let all things be done with propriety, and orderly.
If any man love not the Lord Jesus Christ, let him be Anathema, Maranatha.
But though even we, or an angel from heaven, preach unto you another gospel, different from that which we have preached to you, let him be an anathema. As we have before spoken, and I now repeat it again, If any man preach a gospel different from that ye have received, let him be anathema.
And he himself appointed, some indeed apostles, and some prophets; and others preachers of the Gospel; and others pastors and teachers;
IT is a true saying, If a man seeks the office of a bishop, he desireth a laudable employment. A bishop then must be irreprehensible, the husband of one wife, temperate, sagacious, respectable, hospitable, well qualified for teaching; read more. not addicted to wine, not using hard words or blows, not greedy of base gain; but gentle, not quarrelsome, not a lover of money; presiding over his own family with propriety, having his children under subjection with all gravity of behaviour: for if a man knoweth not how to order his own family, how shall he take proper care of the church of God? Not a new convert, lest he be puffed up, and fall into the devil's crime. He must also have a fair character from those who are without, that he may not fall into reproach, and into the snare of the devil.
And confessedly great is the mystery of godliness: God was manifested in the flesh, justified by the Spirit, seen of angels, preached among the Gentiles, believed on in the world, received up into glory.
Let the elders who preside properly be counted worthy of double honour, especially those who are laborious in preaching and teaching.
if there be a man blameless, the husband of one wife, having children who believe, not under an accusation or debauchery, or disorderly conduct. For a bishop ought to be irreproachable, as the steward of God; not self-willed, not irritable, not addicted to wine, not quarrelsome, not greedy of filthy lucre; read more. but the stranger's host, the good man's friend, grave, just, holy, temperate; firmly attached to the faithful word, according to the doctrine delivered, that he may be able to exhort with sound instruction and to confute the opposers.
This testimony is true. For which cause rebuke them with severity, that they may be sound in the faith;
let us come to him with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and the body washed with pure water:
Remember your presidents, who have spoken to you the word of God: the ultimate issue of whose conduct attentively observing, be imitators of their fidelity.
For if there come into your congregation a man with a gold ring, and in splendid apparel, and there come in also a poor man in a sordid garb;
For if there come into your congregation a man with a gold ring, and in splendid apparel, and there come in also a poor man in a sordid garb; and ye fix your eyes upon him who bears the splendid robe, and say to him, Sit thou here in an honourable place; and ye say to the poor man, Stand thou there, or sit here under my footstool:
I was [rapt] in spirit on the Lord's day, and heard behind me a great voice as of a trumpet,
the mystery of the seven stars which thou seest in my right hand, and the seven golden lamps. The seven stars are the angels of the seven churches, and the seven lamps which thou seest are the seven churches.
TO the angel of the Ephesian church write; These things saith he who grasps the seven stars in his right hand, who walketh round in the midst of the seven golden lamps;
I know thy works, and thy tribulation, and thy poverty (though thou art rich), and the calumnies of those who say they are Jews, yet are not, but are Satan's synagogue.
Hastings
SYNAGOGUE
1. Meaning and history.
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And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every malady among the people.
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every malady among the people.
Therefore when thou givest alms, sound not a trumpet before thee, as the hypocrites do, in the synagogues, and in the streets, that they may have glory from men. Verily I say unto you, They receive their reward.
But be on your guard against men: for they will deliver you up to the sanhedrim, and scourge you in their synagogues.
And all their works they do to be seen of men: they make their phylacteries broad, and deepen the fringes of their garments,
Therefore, behold, I am sending to you prophets, and wise men, and scribes; and some of them ye shall kill, and crucify; and some of them ye shall scourge in your synagogues, and persecute from city to city:
And they entered into Capernaum; and immediately on the sabbath going into the synagogue, he taught.
And, behold, there cometh to him one of the rulers of the synagogue, named Jairus; and seeing him, fell at his feet,
And when the sabbath came, he began to teach in the synagogue: and many when they heard him were amazed, saying, Whence hath this man these things? and what is the wisdom given to him, that even such miracles are done by his hands?
And he came to Nazareth, where he was brought up; and he went, according to his usual custom, into the synagogue on the sabbath-day, and rose up to read. And there was given to him the book of the prophet Isaiah: and unrolling the volume, he found the passage where it is written, read more. "The spirit of the Lord is upon me, for the work whereunto he hath anointed me; he hath sent me to preach glad tidings to the poor; to heal the contrite in heart; to proclaim liberty to the captives; and restore sight to the blind; to send forth the bruised free from bonds; to publish the acceptable year of the Lord." And rolling up the volume, he gave it to the attendant officer, and sat down. And the eyes of all who were in the synagogue were attentively fixed on him.
And rolling up the volume, he gave it to the attendant officer, and sat down. And the eyes of all who were in the synagogue were attentively fixed on him.
And, behold, there came a man whose name was Jairus, and he was a ruler of the synagogue: and falling at the feet of Jesus, he entreated him to come to his house;
Then the ruler of the synagogue, indignant, that on the sabbath Jesus had performed the cure, addressing himself to the multitude, said, There are six days in which work is to be done: on these therefore come and be cured, and not on the sabbath-day.
Then said the Jews among themselves, Whither will this man go, that we shall not find him? will he go to the dispersed among the Grecians, and teach the Greeks?
Then rose up certain men of the synagogue of the freed-men, and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, disputing with Stephen.
besought of him letters for the synagogues at Damascus, that if he should find any persons of this way, whether men or women, he might bring them in chains to Jerusalem.
And being at Salamis, they preached the word of God in the synagogues of the Jews: and they had John also as their attendant.
Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
For Moses for ages past in every city hath those who preach him, being read in the synagogues every sabbath-day.
And on the sabbath-day we went forth out of the city to the river side, where an oratory was by custom established; and sitting down, we spoke to the women who there assembled.
Else, though thou bless God in spirit, how shall he who filleth the place of an illiterate man, say Amen after thy thanksgiving, seeing he knoweth not what thou sayest?
JAMES, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are dispersed, greeting.
I know thy works, and thy tribulation, and thy poverty (though thou art rich), and the calumnies of those who say they are Jews, yet are not, but are Satan's synagogue.
Behold, I give thee out of Satan's synagogue those who say they are Jews, yet they are not, but do lie. Lo! I will make them that they shall come and prostrate themselves at thy feet, and they shall know that I have loved thee.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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And Jesus went about 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 thou givest alms, sound not a trumpet before thee, as the hypocrites do, in the synagogues, and in the streets, that they may have glory from men. Verily I say unto you, They receive their reward.
And when thou prayest, be not as the hypocrites: for they love standing in the synagogues and at the corners of the streets, to pray, that they may make a shew to men. Verily I say unto you, That they have their reward.
But be on your guard against men: for they will deliver you up to the sanhedrim, and scourge you in their synagogues.
and love the principal couch at suppers, and the chief seats in the synagogues,
And, behold, there cometh to him one of the rulers of the synagogue, named Jairus; and seeing him, fell at his feet,
And while he was yet speaking, they came from the ruler of the synagogue's house, saying, Thy daughter is dead; why dost thou trouble the master any further? But Jesus, instantly hearing the account given, said to the ruler of the synagogue, Fear not, only believe.
And he cometh to the house of the ruler of the synagogue, and seeth the confusion, as they were greatly lamenting and making loud moanings.
And rolling up the volume, he gave it to the attendant officer, and sat down. And the eyes of all who were in the synagogue were attentively fixed on him.
But when he heard of Jesus, he sent unto him the elders of the Jews, entreating him that he would come and preserve the life of his servant.
for he loveth our nation, and hath himself built us a synagogue.
And while he was yet speaking, a person came to the ruler of the synagogue, saying to him, Thy daughter is dead, give the master no further trouble.
Then the ruler of the synagogue, indignant, that on the sabbath Jesus had performed the cure, addressing himself to the multitude, said, There are six days in which work is to be done: on these therefore come and be cured, and not on the sabbath-day.
So spake his parents, because they were afraid of the Jews: for the Jews had already come to a resolution, that if any person acknowledged him Messiah, he should be excluded the synagogue.
They answered and said unto him, Thou wast wholly born in sins, and dost thou teach us? And they cast him out. Jesus heard that they had cast him out; and finding him, said to him, Believest thou in the Son of God? read more. The man answered and said, Who is he, Sir, that I might believe on him? Then said Jesus him, Thou hast even seen him, and he that is now talking with thee is the very person. Then he said, Lord, I believe: and worshipped him.
However, notwithstanding, many even of the rulers believed on him; but on account of the Pharisees they did not make open profession, lest they should be put out of the synagogues: for they loved honour from men, more than honour from God.
They will put you out of their synagogues: yea, the hour is coming, that every one who killeth you will think he offers God a sacred service.
Pilate then said to them, Take him yourselves, and according to your own law judge him. The Jews then said to him, It is not lawful for us to put any man to death:
And immediately he preached Christ in the synagogues, that he is the Son of God.
Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
But the Jews seeing the multitude, were filled with envy, and opposed the things spoken by Paul, contradicting and reviling.
and he discoursed in the synagogue every sabbath-day, and persuaded both the Jews and the Greek proselytes.
But Crispus, the ruler of the synagogue, believed in the Lord with all his house: and many of the Corinthians hearing, believed, and were baptised.
Then all the Greeks laid hold on Sosthenes the ruler of the synagogue, and beat him before the tribunal. And Gallio paid no regard to any of these things.
And he came to Ephesus, and left them there: but he himself went into the synagogue, and discoursed with the Jews.
And entering into the synagogue, he spake boldly during three months, reasoning and persuading the things that concern the kingdom of God.
And I said, Lord, they know that I was imprisoning and scourging from synagogue to synagogue those who believe on thee:
Of the Jews five times I have received forty stripes save one.
For if there come into your congregation a man with a gold ring, and in splendid apparel, and there come in also a poor man in a sordid garb; and ye fix your eyes upon him who bears the splendid robe, and say to him, Sit thou here in an honourable place; and ye say to the poor man, Stand thou there, or sit here under my footstool:
I know thy works, and thy tribulation, and thy poverty (though thou art rich), and the calumnies of those who say they are Jews, yet are not, but are Satan's synagogue.
Behold, I give thee out of Satan's synagogue those who say they are Jews, yet they are not, but do lie. Lo! I will make them that they shall come and prostrate themselves at thy feet, and they shall know that I have loved thee.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
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But be on your guard against men: for they will deliver you up to the sanhedrim, and scourge you in their synagogues.
and love the principal couch at suppers, and the chief seats in the synagogues,
But take ye heed to yourselves: for they shall deliver you up to their sanhedrims, and to the synagogues; ye shall be beaten with rods, and be set before kings and governors for my name's sake, for a testimony unto them.
And rolling up the volume, he gave it to the attendant officer, and sat down. And the eyes of all who were in the synagogue were attentively fixed on him.
But when he heard of Jesus, he sent unto him the elders of the Jews, entreating him that he would come and preserve the life of his servant.
for he loveth our nation, and hath himself built us a synagogue.
And, behold, there came a man whose name was Jairus, and he was a ruler of the synagogue: and falling at the feet of Jesus, he entreated him to come to his house;
And while he was yet speaking, a person came to the ruler of the synagogue, saying to him, Thy daughter is dead, give the master no further trouble.
AND it came to pass, as he was in a certain place praying, when he had done, one of his disciples said to him, Lord, teach us to pray, even as John also taught his disciples.
Then the ruler of the synagogue, indignant, that on the sabbath Jesus had performed the cure, addressing himself to the multitude, said, There are six days in which work is to be done: on these therefore come and be cured, and not on the sabbath-day.
The Pharisee, standing by himself, made this prayer: God, I thank thee, that I am not as the rest of mankind, extortioners, unjust, adulterers, or as this tax-gatherer.
NOW before the feast of the passover, Jesus, knowing that his hour was come, that he should go out of this world to the Father, having loved his peculiar people that are in the world, he loved them to the end. And supper being served, (the devil having now injected into the heart of Judas Iscariot, the son of Simon, that he should betray him;) read more. Jesus knowing that the Father had given all things into his hands, and that he came out from God, and was going to God; he rises from supper, and lays aside his garments, and taking a towel, he wound it about himself. Then he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel with which he was begirt. Then cometh he to Simon Peter: and he saith to him, Lord, dost thou wash my feet? Jesus answered and said to him, What I am doing thou knowest not now; but thou shalt know hereafter. Peter saith to him, Thou shalt never wash my feet: no, never. Jesus answered him, Except I wash thee, thou hast no part with me. Simon Peter saith to him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that is washed hath need only to wash his feet, for he is entirely clean: and ye are clean, but not all. (For he knew who would betray him; therefore he said, Ye are not all clean.) When therefore he had washed their feet, and taken his garments, and sat down again, he said unto them, Know ye what I have done unto you? Ye call me Master, and Lord: and ye speak truly; for such I am. If therefore I have washed your feet, though the Lord and the Master; ye also ought to wash one another's feet. For I have given you an example, that just as I have done to you, ye should do also.
NOW at that time Peter and John were going up to the temple at the hour of prayer, the ninth;
He saw in a vision evidently about the ninth hour of the day an angel of God coming to him, and saying to him, Cornelius.
Then the next morning, as they were on their journey, and drew near to the city, Peter went up to the flat roof to pray about the sixth hour:
Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
For Moses for ages past in every city hath those who preach him, being read in the synagogues every sabbath-day.
And on the sabbath-day we went forth out of the city to the river side, where an oratory was by custom established; and sitting down, we spoke to the women who there assembled.
But Crispus, the ruler of the synagogue, believed in the Lord with all his house: and many of the Corinthians hearing, believed, and were baptised.
Then all the Greeks laid hold on Sosthenes the ruler of the synagogue, and beat him before the tribunal. And Gallio paid no regard to any of these things.
Else, though thou bless God in spirit, how shall he who filleth the place of an illiterate man, say Amen after thy thanksgiving, seeing he knoweth not what thou sayest?
let us come to him with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and the body washed with pure water:
For if there come into your congregation a man with a gold ring, and in splendid apparel, and there come in also a poor man in a sordid garb; and ye fix your eyes upon him who bears the splendid robe, and say to him, Sit thou here in an honourable place; and ye say to the poor man, Stand thou there, or sit here under my footstool:
Watsons
SYNAGOGUE, ????????, "an assembly," Re 2:9; 3:9. The word often occurs in the Gospels and in the Acts, because Jesus Christ and his Apostles generally went to preach in those places. Although the sacrifices could not be offered, except in the tabernacle or the temple, the other exercises of religion were restricted to no particular place. Accordingly we find that the praises of God were sung, at a very ancient period, in the schools of the prophets; and those who felt any particular interest in religion, were assembled by the seers on the Sabbath, and the new moons, for prayers and religious instruction, 1Sa 10:5-11; 19:18-24; 2Ki 4:23. During the Babylonish captivity, the Jews, who were then deprived of their customary religious privileges, were wont to collect around some prophet or other pious man, who taught them and their children in religion, exhorted to good conduct, and read out of the sacred books, Eze 14:1; 20:1; Da 6:11; Ne 8:18. These assemblies, or meetings, became, in progress of time, fixed to certain places, and a regular order was observed in them. Such appears to have been the origin of synagogues. In speaking of synagogues, it is worthy to be noticed, that there is nothing said in respect to the existence of such buildings in Palestine, during the reign of Antiochus Epiphanes. They are, therefore, by some supposed to have been first erected under the Maccabean princes, but that, in foreign countries, they were much more ancient. Whether this statement be correct or not, it is nevertheless certain, that in the time of the Apostles, there were synagogues wherever there were Jews. They were built, in imitation of the temple of Jerusalem, with a court and porches, as is the case with the synagogues in the east at the present day. In the centre of the court is a chapel, supported by four columns, in which, on an elevation prepared for it, is placed the book of the law, rolled up. This, on the appointed days, is publicly read. In addition to the chapel, there is erected within the court a large covered hall or vestry, into which the people retire, when the weather happens to be cold and stormy, and each family has its particular seat. The uppermost seats in the synagogue, that is, those which were nearest the chapel where the sacred books were kept, were esteemed peculiarly honourable, Mt 23:6; Jas 2:3. The "proseuchae," ?????????, are understood by some to be smaller synagogues, but by others are supposed to be particular places under the open sky, where the Jews assembled for religious exercise. But Josephus calls the proseucha of Tiberias a large house, which held very many persons. See Proseuchae. The Apostles preached the Gospel in synagogues and proseuchae, and with their adherents performed in them all the religious services. When excluded, they imitated the Jews in those places, where they were too poor to erect these buildings, and held their religious meetings in the houses of individuals. Hence we not only hear of synagogues in houses in the Talmud, but of churches in houses in the New Testament, Ro 16:5; 1Co 16:19; Col 4:15; Php 2; Ac 3:26; 5:42. The Apostles sometimes hired a house, in which they performed religious services, and taught daily, Ac 19:9; 20:8. ???????? means literally a convention or assembly, but by metonymy, was eventually used for the place of assembling; in the same way that ????????, which means literally a calling together, or convocation, signifies also at the present time the place of convocation. Synagogues were sometimes called by the Jews schools; but they were careful to make an accurate distinction between such, and the schools, properly so called, the ??????, or "sublimer schools," in which the Talmud was read, while the law merely was read in the synagogues, which they placed far behind the Talmud.
The mode of conducting religious instruction and worship in the primitive Christian churches, was derived for the most part from the practice which anciently prevailed in synagogues. But there were no regular teachers in the synagogues, who were officially qualified to pronounce discourses before the people; although there were interpreters who rendered into the vernacular tongue, namely, the Hebraeo-aramean, the sections, which had been publicly read in the Hebrew.
The "synagogue preacher," ????, whose business it is, in consequence of his office, to address the people, is an official personage that has been introduced in later times; at least we find no mention of such a one in the New Testament. On the contrary, in the time of Christ, the person who read the section for the Sabbath, or any other person who was respectable for learning and had a readiness of speech, addressed the people, Lu 4:16-21; Ac 13:5,15; 15:21; Mt 4:23.
The other persons who were employed in the services and government of the synagogue, in addition to the one who read the Scriptures, and the person who rendered them into the vernacular tongue, were as follows:
1. "The ruler of the synagogue," ?????????????, ??? ?????, who presided over the assembly, and invited readers and speakers, unless some persons who were acceptable voluntarily offered themselves, Mr 5:22,35-38; Lu 8:41; 13:14-15; Ac 13:15.
2. "The elders of the synagogue," ?????, ???????????. They appear to have been the counsellors of the head or ruler of the synagogue, and were chosen from among the most powerful and learned of the people, and are hence called ?????????????, Ac 13:15. The council of elders not only took a part in the management of the internal concerns of the synagogue, but also punished transgressors of the public laws, either by turning them out of the synagogue, or decreeing the punishment of thirty- nine stripes, Joh 12:42; 16:2; 2Co 11:24.
3. "The collectors of alms," ???? ????, ????????, "deacons." Although every thing which is said of them by the Jews was not true concerning them in the time of the Apostles, there can be no doubt that there were such officers in the synagogues at that time, Acts 6.
4. "The servants of the synagogue," ???, ????????, Lu 4:20; whose business it was to reach the book of the law to the person who was to read it, and to receive it back again, and to perform other services. The ceremonies which prevail in the synagogues at the present day in presenting the law were not observed in the time of our Saviour.
5. "The messenger or legate of the synagogue," ???? ????. This was a person who was sent from synagogues abroad, to carry alms to Jerusalem. The name, messenger of the synagogue, was applied likewise to any person, who was commissioned by a synagogue, and sent forth to propagate religious knowledge. A person likewise was denominated the messenger, or angel, ????????, ??? ???????? ?????????, &c, who was selected by the assembly to recite for them the prayers; the same that is called by the Jews of modern times the synagogue singer, or cantilator, Re 2:1,8,12,18; 3:1,7,14.
The Jews anciently called those persons who, from their superior erudition, were capable of teaching in the synagogue, ??????, "shepherds," or "pastors." They applied the same term, at least in more recent times, to the elders of the synagogue, and also to the collectors of alms, or deacons. The ground of the application of this term in such a way, is as follows: the word ???? is, without doubt, derived from the Greek word ??????, "bread," or "a fragment of bread;" and, as it is used in the Targums, it corresponds to the Hebrew verb ???, "to feed." It is easy to see, therefore, how the word ???? might be applied to persons who sustained offices in the synagogue, in the same way as ??? is applied to kings, &c.
We do not find mention made of public worship in the synagogues, except on the Sabbath, Mt 12:9; Mr 1:21; 3:1; 6:2; Lu 4:16,32-33; 6:6; 13:10; Ac 13:14; 15:21; 16:13-25; 17:2; 18:4. What is said of St. Paul's hiring the school of one Tyrannus at Ephesus, and teaching in it daily, is a peculiar instance, Ac 19:9-10. Yet there can be no doubt that those Jews who were unable to go to Jerusalem attended worship on their festival days, as well as on the Sabbath, in their own synagogues. Individuals sometimes offered their private prayers in the
See Verses Found in Dictionary
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every malady among the people.
and love the principal couch at suppers, and the chief seats in the synagogues,
And they entered into Capernaum; and immediately on the sabbath going into the synagogue, he taught.
AND he entered again into the synagogue; and a man was there who had a withered hand.
And, behold, there cometh to him one of the rulers of the synagogue, named Jairus; and seeing him, fell at his feet,
And while he was yet speaking, they came from the ruler of the synagogue's house, saying, Thy daughter is dead; why dost thou trouble the master any further? But Jesus, instantly hearing the account given, said to the ruler of the synagogue, Fear not, only believe. read more. And he permitted no person to follow him, but Peter, and James, and John a brother of James. And he cometh to the house of the ruler of the synagogue, and seeth the confusion, as they were greatly lamenting and making loud moanings.
And when the sabbath came, he began to teach in the synagogue: and many when they heard him were amazed, saying, Whence hath this man these things? and what is the wisdom given to him, that even such miracles are done by his hands?
And he came to Nazareth, where he was brought up; and he went, according to his usual custom, into the synagogue on the sabbath-day, and rose up to read.
And he came to Nazareth, where he was brought up; and he went, according to his usual custom, into the synagogue on the sabbath-day, and rose up to read.
And he came to Nazareth, where he was brought up; and he went, according to his usual custom, into the synagogue on the sabbath-day, and rose up to read.
And he came to Nazareth, where he was brought up; and he went, according to his usual custom, into the synagogue on the sabbath-day, and rose up to read.
And he came to Nazareth, where he was brought up; and he went, according to his usual custom, into the synagogue on the sabbath-day, and rose up to read.
And he came to Nazareth, where he was brought up; and he went, according to his usual custom, into the synagogue on the sabbath-day, and rose up to read. And there was given to him the book of the prophet Isaiah: and unrolling the volume, he found the passage where it is written,
And there was given to him the book of the prophet Isaiah: and unrolling the volume, he found the passage where it is written, "The spirit of the Lord is upon me, for the work whereunto he hath anointed me; he hath sent me to preach glad tidings to the poor; to heal the contrite in heart; to proclaim liberty to the captives; and restore sight to the blind; to send forth the bruised free from bonds; read more. to publish the acceptable year of the Lord." And rolling up the volume, he gave it to the attendant officer, and sat down. And the eyes of all who were in the synagogue were attentively fixed on him.
And rolling up the volume, he gave it to the attendant officer, and sat down. And the eyes of all who were in the synagogue were attentively fixed on him. And he began to say to them, To day this scripture is fulfilled in your ears.
And they were struck with astonishment at his teaching; for his discourse was with authority. And there was in the synagogue a man, who had a spirit of an unclean devil, and he roared out with a great cry,
And it came to pass on another sabbath, that he entered into the synagogue and taught: and a man was there, and his right hand was shrunk.
And, behold, there came a man whose name was Jairus, and he was a ruler of the synagogue: and falling at the feet of Jesus, he entreated him to come to his house;
And he was teaching in one of the synagogues, on the sabbath.
Then the ruler of the synagogue, indignant, that on the sabbath Jesus had performed the cure, addressing himself to the multitude, said, There are six days in which work is to be done: on these therefore come and be cured, and not on the sabbath-day. Then the Lord answered him, and said, Thou hypocrite, doth not every one of you on the sabbath loose his ox or his ass from the manger, and lead him to water?
However, notwithstanding, many even of the rulers believed on him; but on account of the Pharisees they did not make open profession, lest they should be put out of the synagogues:
They will put you out of their synagogues: yea, the hour is coming, that every one who killeth you will think he offers God a sacred service.
And they persevered stedfastly in the doctrine of the apostles, and in communion, and in breaking bread, and in prayers.
Unto you in the first instance, hath God, after raising up his Son Jesus, sent him to bless you, to the end that every one of you should turn away from your iniquities.
And all the day long in the temple, and from house to house, they never ceased teaching and preaching Jesus Christ.
Then rose up certain men of the synagogue of the freed-men, and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, disputing with Stephen.
And being at Salamis, they preached the word of God in the synagogues of the Jews: and they had John also as their attendant.
And they departed from Perga, and came to Antioch in Pisidia, and entering into the synagogue on the sabbath-day, they sat down. Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
Then after the reading of the law and the prophets, the rulers of the synagogues sent to them, saying, Men and brethren, if ye are disposed to give a word of exhortation to the people, speak.
For Moses for ages past in every city hath those who preach him, being read in the synagogues every sabbath-day.
For Moses for ages past in every city hath those who preach him, being read in the synagogues every sabbath-day.
and when they had read it, they rejoiced in the consolation [of it].
And on the sabbath-day we went forth out of the city to the river side, where an oratory was by custom established; and sitting down, we spoke to the women who there assembled. And a certain woman, Lydia by name, a seller of purple, from the city of Thyatira, a worshipper of God, hearkened: whose heart the Lord thoroughly opened, to attend to the words spoken by Paul. read more. So when she was baptised, and her house, she entreated, saying, Since ye have judged that I am faithful to the Lord, come and abide at my house. And she constrained us. Now it happened as we were going to the oratory, a certain damsel having a pythonic spirit met us, who produced for her masters much gain as a fortuneteller: she following Paul and us, cried out, saying, These men are the servants of the most high God, who preach to you the way of salvation. And this she did for several days. Then Paul was wearied out, and turning, said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out that very hour. But when her masters saw that the hope of their gain was gone, they laid hold on Paul and Silas, and dragged them into the forum before the chief rulers, and presenting them to the magistrates, they said, These are the men that exceedingly disturb the peace of our city, being Jews, and enjoin customs which it is not lawful for us to receive, or to practise, being Romans. And the populace stood up together against them: and the magistrates, after having had their garments torn from their backs, commanded them to be beaten with rods. And laying on them many stripes, cast them into prison, commanding the jailor to keep them in safe custody: who, receiving such an injunction, thrust them into the inner prison, and made their feet fast in the stocks. But about midnight Paul and Silas, after joining in prayer, sang hymns to God: and the prisoners heard them.
And Paul, according to his usual custom, went in to them, and for three sabbaths he reasoned with them from the scriptures,
and he discoursed in the synagogue every sabbath-day, and persuaded both the Jews and the Greek proselytes.
And when some were hardened, and infidel, speaking evil of the way before the people, he withdrew from them, and separated the disciples, discoursing daily in the school of one Tyrannus.
And when some were hardened, and infidel, speaking evil of the way before the people, he withdrew from them, and separated the disciples, discoursing daily in the school of one Tyrannus. And this he did for two years; so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
And on the first day of the week, when the disciples were assembled to break bread, Paul preached unto them (ready to depart on the morrow), and extended his discourse until midnight.
And on the first day of the week, when the disciples were assembled to break bread, Paul preached unto them (ready to depart on the morrow), and extended his discourse until midnight. Now there were many lamps in the upper room, where they were assembled.
Now there were many lamps in the upper room, where they were assembled.
Now there were many lamps in the upper room, where they were assembled. And a certain youth named Eutytchus, who sat in the window, fell into a profound sleep: as Paul discoursed much longer than usual, quite overpowered with sleep, he fell down from a third story, and was taken up dead.
And a certain youth named Eutytchus, who sat in the window, fell into a profound sleep: as Paul discoursed much longer than usual, quite overpowered with sleep, he fell down from a third story, and was taken up dead. But Paul came down, and fell upon him, and taking him in his arms, said, Trouble not yourselves, for his life is yet in him.
But Paul came down, and fell upon him, and taking him in his arms, said, Trouble not yourselves, for his life is yet in him. And when he had gone up, and broken bread, and eaten, and conversed a long time, even to the break of day, he then departed.
And when he had gone up, and broken bread, and eaten, and conversed a long time, even to the break of day, he then departed.
and the church which is in their house. Salute Epinetus my beloved, who is the first-fruits of Achaia unto Christ.
but every woman praying or prophesying with her head unveiled, dishonoureth her head; for it is one and the same thing, as if she were shaven.
Nevertheless neither is the man without the woman, nor the woman without the man in the Lord. For as the woman was taken out of the man, so also is the man by the woman: but all things are of God. read more. Judge among yourselves, is it decent for a woman to be praying to God without a covering? Does not even nature itself teach you, that if a man wear long flowing hair it is a dishonour to him? But if a woman let her hair flow, it is an ornament to her; for the hair was given her for a covering, But if any man mean to be contentious about it, we have no such custom, nor the churches of God.
FOLLOW earnestly after love, and zealously seek spiritual gifts, but rather that ye may prophesy. For he that speaketh in an unknown tongue, speaketh not to men, but to God: for no man understandeth him; although in spirit he speaketh mysterious truths. read more. But he that prophesieth, addresseth men for edification, and exhortation, and consolation. He that speaketh in an unknown tongue, edifieth himself; but he that prophesieth, edifieth the church. Now I could wish that you all spake with tongues, but rather that ye should prophesy: for greater is he that prophesieth, than he that speaketh with tongues, except he interpret also, that the church may receive edification. Now I, brethren, if I should come unto you, speaking in unknown languages, what should I profit you, unless I should speak to you [intelligibly] by revelation, or by science, or by prophecy, or by doctrine? In like manner things inanimate, giving sound, whether the pipe, or the harp, unless they express a distinction in their tones, how shall it be known what is piped, or what is harped? For if the trumpet also give an uncertain sound, who will prepare himself for the battle? So also ye, unless with the tongue you speak an intelligible discourse, how shall it be known what is spoken? for ye will speak to the air. For though there are so many different kinds of languages in the world, yet is not one of them without its meaning. If therefore I know not the force of the expression, I shall be to him that speaketh a barbarian, and he that speaketh will be a barbarian unto me. So also ye, if ye zealously affect spiritual gifts, seek that ye may abound in them for the edification of the church. Therefore let him who speaketh in an unknown tongue, pray that he may interpret also. For if I pray in an unknown tongue, my spirit prayeth, but my mind produces no fruit. What then is my object? I will pray with the spirit, and I will pray with the understanding also: I will sing psalms with the spirit, and I will sing psalms with the understanding also. Else, though thou bless God in spirit, how shall he who filleth the place of an illiterate man, say Amen after thy thanksgiving, seeing he knoweth not what thou sayest? For thou indeed givest thanks to God well, but another man is not edified by it. I thank my God, that I speak with different tongues more than you all: but in the church I had rather speak five words with my understanding, that I may instruct others also, than ten thousand words in an unknown tongue. Brethren, be not children in your minds: though in naughtiness be ye children, but in your minds be men complete. In the law it is written, "That with other tongues, and with other lips, will I speak to this people: and even thus will they not attend to me, saith the Lord." Wherefore tongues are for a sign, not to those that believe, but to those who do not believe: but the gift of prophecy is not for those who are infidels, but for believers. If then the whole church assemble together in the same place, and all speak different tongues, and there come in illiterate persons, or infidels, will they not say ye are mad? But if all prophesy, and any infidel or illiterate person come in, he receives conviction from all, he is judged of all: and thus the secrets of his heart are made manifest; and so falling down on his face, he will worship God, declaring that God verily is among you. How comes it then, brethren, that when ye assemble together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation? Let all things be done to edification. If any man speak in an unknown tongue, let it be by two, or at most by three, and one after another; and let one interpret. But if there be not an interpreter, let him be silent in the church; but let him speak to himself and to God. Let the prophets two or three speak, and let the others judge. But if any thing should be revealed to one sitting by, let the first be silent. For ye may all prophesy one by one, that all may learn, and all be comforted. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all the churches of his saints. Let your women be silent in the churches: for it is not permitted to them to speak: but to be in subjection, as also the law saith. But if they will learn any thing, let them ask their own husbands at home: for it is a shame for women to speak in the church. Went the word of God from you? or came it unto you only? If any man thinketh that he is a prophet, or spiritually gifted, let him acknowledge that the things which I write unto you are the commandments of the Lord. But if any man be ignorant, let him be ignorant. Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues. Let all things be done with propriety, and orderly.
For unto this day, when Moses is read, the veil is spread over their hearts.
Salute the brethren that are in Laodicea, and Nymphas, and the church which is at his house.
and ye fix your eyes upon him who bears the splendid robe, and say to him, Sit thou here in an honourable place; and ye say to the poor man, Stand thou there, or sit here under my footstool:
TO the angel of the Ephesian church write; These things saith he who grasps the seven stars in his right hand, who walketh round in the midst of the seven golden lamps;
And to the angel of the church of the Smyrnians write, These things saith the first and the last, who was dead, and is alive: I know thy works, and thy tribulation, and thy poverty (though thou art rich), and the calumnies of those who say they are Jews, yet are not, but are Satan's synagogue.
And to the angel of the church at Pergamos write, These things saith he who holdeth the sharp two-edged sword;
And to the angel of the church which is at Thyatira write, These things saith the Son of God, who hath his eyes as a flame of fire, and his feet like the molten brass;
AND to the angel of the church in Sardis write, These things saith he that hath the seven spirits of God, and the seven stars; I know thy works, and that thou hast a name, as though thou wert alive, yet art dead.
And to the angel of the church in Philadelphia write, These things saith the Holy One, he that is true, who hath the key of David, who openeth, and none shutteth, and shutteth, and no man openeth.
Behold, I give thee out of Satan's synagogue those who say they are Jews, yet they are not, but do lie. Lo! I will make them that they shall come and prostrate themselves at thy feet, and they shall know that I have loved thee.
And to the angel of the church of the Laodiceans write, These things saith the Amen, the faithful and true witness, the origin of the creation of God;