Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
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And he said, Why must thou go to him today? It is neither new moon nor sabbath. And she said, Peace.
And Ezra, the priest, brought the law before the congregation, both of men and women and all that could hear with understanding, upon the first day of the seventh month. And he read in the book before the plaza that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law. read more. And Ezra, the scribe, stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, Shema, Anaiah, Urijah, Hilkiah, and Maaseiah on his right hand; and on his left hand, Pedaiah, Mishael, Malchiah, Hashum, Hashbadana, Zechariah, and Meshullam. And Ezra opened the book in the sight of all the people (for he was above all the people), and when he opened it, all the people stood up: and Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, lifting up their hands; and they humbled themselves and worshipped the LORD with their faces to the ground. And Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah, Levites, caused the people to be silent that they might understand the law; and the people were in their place. So they read in the book in the law of God clearly and paid attention, and understood the reading.
They said in their hearts, Let us destroy them at once; they have burned up all the meeting places of the people of God in the earth.
And when thou prayest, thou shalt not be as the hypocrites are, for they love to pray standing in the synagogues and in the corners of the streets that they may be seen of men. Verily I say unto you, They already have their reward.
But keep yourselves from men, for they will deliver you up in councils, and they will scourge you in their synagogues;
And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished and said, From where does this man have this wisdom and these mighty works?
and love the first place at feasts and the chief seats in the synagogues
And when the sabbath day was come, he began to teach in the synagogue; and many hearing him were astonished, saying, From where has this man these things? and what wisdom is this which is given unto him and such mighty works that are wrought by his hands?
And when ye are praying, forgive if ye have anything against anyone, so that your Father who is in the heavens will also forgive you your trespasses.
But take heed to yourselves, for they shall deliver you up in the councils, and in the synagogues ye shall be beaten; and ye shall be called before rulers and kings for my sake for a testimony unto them.
And he closed the book, and he gave it again to the minister and sat down. And the eyes of all those that were in the synagogue were fastened on him.
for he loves our nation and he has built us a synagogue.
The Pharisee stood and prayed thus with himself, God, I thank thee that I am not as other men are: extortioners, unjust, adulterers, or even as this publican.
And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God, reconcile me, a sinner.
These words spoke his parents because they feared the Jews, for the Jews had agreed already that if anyone did confess that he was the Christ, he should be put out of the synagogue.
Nevertheless, even among the princes many believed in him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue;
They shall put you out of the synagogues, and the hour will even come when whosoever kills you will think that he does God service.
Jesus answered him, I spoke openly to the world; I always taught in the synagogue and in the temple, where all the Jews gather; and I have said nothing in secret.
Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians and Alexandrians and of those of Cilicia and of Asia, disputing with Stephen.
And when they arrived at Salamis, they preached the word of God in the synagogues of the Jews, and they also had John as an attendant.
And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
For those that dwell at Jerusalem and their princes, because they knew him not nor yet the voices of the prophets who are read every sabbath day, they have fulfilled them in condemning him.
And the next sabbath day almost the whole city came together to hear the word of God.
And it came to pass in Iconium that they went both together into the synagogue of the Jews and so spoke, that a great multitude both of the Jews and also of the Greeks believed.
For Moses of old time has in every city those that preach him, being read in the synagogues every sabbath day.
And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, declaring openly and proposing that it behooved the Christ to have suffered and risen again from the dead and that this Jesus, whom I preach unto you, is the Christ. read more. And some of them believed and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the noble women not a few.
And the brethren immediately sent Paul and Silas away by night unto Berea, who when they got there went into the synagogue of the Jews.
And he reasoned in the synagogue every sabbath and persuaded Jews and Greeks.
And he began to speak boldly in the synagogue, but when Aquila and Priscilla had heard him, they took him unto them and expounded unto him the way of God more perfectly.
And he went into the synagogue and spoke freely for the space of three months, disputing and persuading the things concerning the kingdom of God.
And I said, Lord, they know that I imprisoned and in every synagogue beat those that believed on thee;
And I punished them often in every synagogue and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities.
I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brothers?
and hast suffered, and doth suffer and for my name's sake hast laboured 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/j2000'>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/j2000'>17:2-4,10,17; 18:4,26; 19:8).
To be "put out of the synagogue," a phrase used by John (Joh 9:22; 12:42; 16:2), means to be excommunicated.
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And I gathered them together to the river that runs to Ahava, and there we encamped three days, and having searched among the people and the priests, I did not find there any of the sons of Levi.
And Ezra, the priest, brought the law before the congregation, both of men and women and all that could hear with understanding, upon the first day of the seventh month.
And Ezra, the scribe, stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, Shema, Anaiah, Urijah, Hilkiah, and Maaseiah on his right hand; and on his left hand, Pedaiah, Mishael, Malchiah, Hashum, Hashbadana, Zechariah, and Meshullam.
So they read in the book in the law of God clearly and paid attention, and understood the reading.
They said in their hearts, Let us destroy them at once; they have burned up all the meeting places of the people of God in the earth.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.
Then certain of the elders of Israel came unto me and sat before me.
But keep yourselves from men, for they will deliver you up in councils, and they will scourge you in their synagogues;
And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished and said, From where does this man have this wisdom and these mighty works?
and love the first place at feasts and the chief seats in the synagogues
And one of the princes of the synagogue came, Jairus by name; and when he saw him, he fell at his feet
And when the sabbath day was come, he began to teach in the synagogue; and many hearing him were astonished, saying, From where has this man these things? and what wisdom is this which is given unto him and such mighty works that are wrought by his hands?
And he taught in their synagogues, being glorified of all.
And he closed the book, and he gave it again to the minister and sat down. And the eyes of all those that were in the synagogue were fastened on him.
And all bore him witness and marvelled at the words of grace which proceeded out of his mouth. And they said, Is not this Joseph's son?
And when they bring you unto the synagogues and unto magistrates and powers, take ye no thought how or what thing ye shall answer or what ye shall say;
But before all these, they shall lay their hands on you and persecute you, delivering you up to the synagogues and into prisons, being brought before kings and governors for my name's sake.
These words spoke his parents because they feared the Jews, for the Jews had agreed already that if anyone did confess that he was the Christ, he should be put out of the synagogue.
Nevertheless, even among the princes many believed in him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue;
They shall put you out of the synagogues, and the hour will even come when whosoever kills you will think that he does God service.
Jesus answered him, I spoke openly to the world; I always taught in the synagogue and in the temple, where all the Jews gather; and I have said nothing in secret.
And straightway he preached Christ in the synagogues, that he is the Son of God.
And when they arrived at Salamis, they preached the word of God in the synagogues of the Jews, and they also had John as an attendant.
And when they arrived at Salamis, they preached the word of God in the synagogues of the Jews, and they also had John as an attendant.
But when they departed from Perga, they came to Antioch in Pisidia and went into the synagogue on the sabbath day and sat down. And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
And the next sabbath day almost the whole city came together to hear the word of God.
And it came to pass in Iconium that they went both together into the synagogue of the Jews and so spoke, that a great multitude both of the Jews and also of the Greeks believed.
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where the synagogue of the Jews was. And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, read more. declaring openly and proposing that it behooved the Christ to have suffered and risen again from the dead and that this Jesus, whom I preach unto you, is the Christ. And some of them believed and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the noble women not a few.
And the brethren immediately sent Paul and Silas away by night unto Berea, who when they got there went into the synagogue of the Jews.
Therefore he disputed in the synagogue with the Jews and with the devout persons and in the market daily with those that he met with.
Therefore he disputed in the synagogue with the Jews and with the devout persons and in the market daily with those that he met with.
And he reasoned in the synagogue every sabbath and persuaded Jews and Greeks.
And he reasoned in the synagogue every sabbath and persuaded Jews and Greeks.
And he began to speak boldly in the synagogue, but when Aquila and Priscilla had heard him, they took him unto them and expounded unto him the way of God more perfectly.
And he went into the synagogue and spoke freely for the space of three months, disputing and persuading the things concerning the kingdom of God.
And I said, Lord, they know that I imprisoned and in every synagogue beat those that believed 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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This shall be a continual burnt offering throughout your ages at the door of the tabernacle of the testimony before the LORD, where I will concert with you, to speak there unto you. And there I will testify of myself unto the sons of Israel, and the place shall be sanctified with my glory.
And Moses took the tabernacle and pitched it outside the camp, afar off from the camp, and called it the tabernacle of the testimony. And it came to pass that every one who sought the LORD went out unto the tabernacle of the testimony, which was outside the camp.
Hear, O Israel: The LORD our God is one LORD.
Thou shalt not faint before them; for the LORD thy God is among you, a great and terrible God.
And Moses commanded them, saying, At the beginning of the seventh year, in the appointed time of the year of release, in the feast of the tabernacles, when all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. read more. Gather the people together, men and women and children and thy strangers that are within thy gates, that they may hear and that they may learn and fear the LORD your God and observe to do all the words of this law, and that their children, who have not known any thing, may hear and learn to fear the LORD your God all the days that ye live in the land unto which ye are to pass the Jordan to inherit it.
And they answered them and said, He is; behold, he is before you; make haste now, for he came today to the city, for there is a sacrifice of the people today in the high place.
After that thou shalt come to the hill of God where the garrison of the Philistines is, and it shall come to pass when thou art come there to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery and a tambourine and a pipe and a harp before them; and they shall prophesy.
And Saul sent messengers to take David, and when they saw the company of the prophets prophesying and Samuel standing as appointed over them, the Spirit of God came upon the messengers of Saul, and they also prophesied. And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also. read more. Then he also went to Ramah and came to a great well that is in Sechu, and he asked and said, Where are Samuel and David? And one said, Behold, they are at Naioth in Ramah. And he went there to Naioth in Ramah, and the Spirit of God came upon him also, and he went on and prophesied, until he came to Naioth in Ramah. And he stripped off his clothes also and prophesied before Samuel in like manner and lay down naked all that day and all that night. From here it was said, Is Saul also among the prophets?
And David replied unto Jonathan, Behold, tomorrow is the new moon, and I should not fail to sit with the king at food, but thou shalt let me go and hide myself in the field until the evening of the third day.
Also in the third year of his reign he sent his princes, Benhail, Obadiah, Zechariah, Nethaneel, and Michaiah, to teach in the cities of Judah. And with them he sent the Levites, Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tobadonijah, Levites, and with them Elishama and Jehoram, priests. read more. And they taught in Judah and had the book of the law of the LORD with them and went about throughout all the cities of Judah and taught the people.
And when the seventh month was come and the sons of Israel were in the cities, the people gathered themselves together as one man in Jerusalem.
And I gathered them together to the river that runs to Ahava, and there we encamped three days, and having searched among the people and the priests, I did not find there any of the sons of Levi.
And Ezra, the priest, brought the law before the congregation, both of men and women and all that could hear with understanding, upon the first day of the seventh month.
And on the next day the princes of the families of all the people, the priests, and the Levites were gathered together unto Ezra, the scribe, to understand the words of the law.
Now in the twenty-fourth day of this month, the sons of Israel were assembled with fasting and with sackcloth and earth upon them.
Evening and morning and at noon I will pray and cry aloud, and he shall hear my voice.
Thine enemies have roared in the midst of thy assemblies; they set up their own banners for signs.
They said in their hearts, Let us destroy them at once; they have burned up all the meeting places of the people of God in the earth.
Let them exalt him also in the congregation of the people and praise him in the assembly of the elders.
Bring no more vain oblations; the incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot stand them; iniquity and the solemn meeting.
that thou dost show mercy in thousands and recompense the iniquity of the fathers into the bosom of their sons after them, the Great, the Mighty God, the LORD of the hosts, is his name,
and burned the house of the LORD and the king's house and all the houses of Jerusalem, and every great house he burned with fire:
Also the pillars of brass that were in the house of the LORD, and the bases, and the brazen sea that was in the house of the LORD, the Chaldeans broke, and carried all the brass of them to Babylon.
Vau And he has violently taken away his tabernacle as if it were of a garden; he has destroyed his congregation; the LORD has caused the solemnities and sabbaths to be forgotten in Zion and has rejected in the indignation of his anger the king and the priest.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.
Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel together, are they unto whom the inhabitants of Jerusalem have said, Get you far from the LORD; unto us is this land given in possession. Therefore say, Thus hath the Lord GOD said: Although I have cast them far off among the Gentiles and although I have scattered them among the countries, yet I will be to them as a little sanctuary in the countries where they shall come.
Then certain of the elders of Israel came unto me and sat before me.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the LORD and sat before me.
And they shall come unto thee as the people come, and they shall be before thee, my people, and they shall hear thy words, but they shall not do them; for with their mouth they flatter, but their heart goes after their covetousness.
Now when Daniel knew that the writing was signed, he entered into his house; and with the windows open toward Jerusalem in his dining chamber, he knelt three times a day and prayed and gave thanks before his God as he was used to doing before.
and I prayed unto the LORD my God and made my confession and said, Now O Lord, thou great God who is worthy to be feared, who keeps the covenant and the mercy with those that love thee and keep thy commandments;
Speak unto all the people of the land and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me?
Ye have heard that it was said to the ancients, Thou shalt not commit murder, and whosoever shall commit murder shall be guilty of the judgment; but I say unto you, That whosoever is angry with his brother out of control shall be in danger of the judgment, and whosoever shall insult his brother shall be in danger of the council, but whosoever shall say, Thou art impious, shall be in danger of hell. read more. Therefore if thou bring thy gift to the altar, and there remember that thy brother has something against thee; leave thy gift there before the altar, and go; first restore friendship with thy brother, and then come and offer thy gift. Conciliate with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out of there, until thou hast paid the uttermost farthing. Ye have heard that it was said to the ancients, Thou shalt not commit adultery;
Again, ye have heard that it was said to the ancients, Thou shalt not perjure thyself, but shalt perform unto the Lord thine oaths;
But keep yourselves from men, for they will deliver you up in councils, and they will scourge you in their synagogues;
Therefore if thy brother shall sin against thee, go and reprove him between thee and him alone; if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more that in the mouth of two or three witnesses every word may be established. read more. And if he shall neglect to hear them, tell it unto the congregation ; but if he neglects to hear the congregation, let him be unto thee as a worldly man and a publican. Verily I say unto you, Whatever ye shall bind on earth shall be bound in the heaven; and whatever ye shall loose on earth shall be loosed in the heaven.
and love the first place at feasts and the chief seats in the synagogues
(For the Pharisees and all the Jews, unless they wash their hands often, eat not, holding the tradition of the elders.
But take heed to yourselves, for they shall deliver you up in the councils, and in the synagogues ye shall be beaten; and ye shall be called before rulers and kings for my sake for a testimony unto them.
And he came to Nazareth, where he had been brought up; and, as his custom was, he went into the synagogue on the sabbath day and stood up to read. And there was delivered unto him the book of the prophet Isaiah. And when he had opened the book, he found the place where it was written, read more. The Spirit of the Lord is upon me because he has anointed me to preach the gospel to the poor; he has sent me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those that are broken, to proclaim the acceptable year of the Lord. And he closed the book, and he gave it again to the minister and sat down. And the eyes of all those that were in the synagogue were fastened on him.
And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and free his slave.
for he loves our nation and he has built us a synagogue.
And, behold, there came a man named Jairus, and he was a prince of the synagogue, and he fell down at Jesus' feet and besought him that he would come into his house;
While he yet spoke, there came one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master.
And when they bring you unto the synagogues and unto magistrates and powers, take ye no thought how or what thing ye shall answer or what ye shall say;
The Pharisee stood and prayed thus with himself, God, I thank thee that I am not as other men are: extortioners, unjust, adulterers, or even as this publican.
But before all these, they shall lay their hands on you and persecute you, delivering you up to the synagogues and into prisons, being brought before kings and governors for my name's sake.
These words spoke his parents because they feared the Jews, for the Jews had agreed already that if anyone did confess that he was the Christ, he should be put out of the synagogue.
Nevertheless, even among the princes many believed in him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue;
Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own who were in the world, he loved them unto the end. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him, read more. Jesus knowing that the Father had given all things into his hands and that he had come from God and was going to God, arose from the supper and laid aside his garments and took a towel and girded himself. After that, he poured water into a basin and began to wash the disciples' feet and to wipe them with the towel with which he was girded. Then he came to Simon Peter, and Peter said unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou dost not understand now, but thou shalt understand afterwards. Peter said unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou shalt have no part with me. Simon Peter said unto him, Lord, not my feet only, but also my hands and my head. Jesus said to him, He that is washed needs only to wash his feet because he is completely clean, and ye are clean, but not all. For he knew who should betray him; therefore, said he, Ye are not all clean. So after he had washed their feet and had taken his garments and had sat down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord; and ye say well, for so I am. If I then, the Lord and the Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example that ye should do as I have done to you.
Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.
Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians and Alexandrians and of those of Cilicia and of Asia, disputing with Stephen.
and asked him for letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him and saying unto him, Cornelius.
On the morrow, as they went on their journey and drew near unto the city, Peter went up upon the housetop to pray about the sixth hour;
And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
For Moses of old time has in every city those that preach him, being read in the synagogues every sabbath day.
For Moses of old time has in every city those that preach him, being read in the synagogues every sabbath day.
And on one of the sabbaths we went out of the city by a river side, where it was customary to pray; and we sat down and spoke unto the women who gathered there.
As also the prince of the priests bears me witness, and all the estate of the elders, from whom also I received letters unto the brethren, and went to Damascus to bring those who were bound there unto Jerusalem to be punished.
Dare any of you, having a matter against another, go unto judgment before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? read more. Know ye not that we shall judge angels? how much more the things that pertain to this life? If then ye have judgments of things pertaining to this life, set as judges the most humble who are in the congregation . I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brothers? But brother goes to judgment against brother, and that before the unbelievers. Now therefore there is certainly a fault among you, because ye go to law one with another. Why do ye not rather suffer the wrong? why do ye not rather be defrauded? But ye do wrong and defraud and do this to your brothers.
Every man praying or prophesying, having his head covered, dishonours his head.
So that when ye come together in one place, this is not eating the Lord's supper.
Else when thou shalt bless with the spirit, how shall he that occupies the place of the ignorant say, Amen, at thy giving of thanks, seeing he understands not what thou sayest?
But let all things be done decently and in order.
If any man does not love the Lord Jesus Christ, let him be anathema. Our Lord has come.
But even if we, or an angel from heaven, were to preach any other gospel unto you than that which we have preached unto you, let him be anathema. As we said before, so do I say now again, If anyone preaches any other gospel unto you than what ye have received, let him be anathema.
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers,
The Word is faithful, If anyone desires the office of a bishop, , he desires a difficult ministry. It is expedient, therefore, that the bishop be blameless, the husband of only one wife, vigilant, temperate, of worldly affections mortified, given to hospitality, apt to teach; read more. not given to wine, not hurtful, not greedy of dishonest gain, but gentle, not contentious, not covetous; one that rules well his own house, having his children in subjection with all integrity; (for if a man does not know how to rule his own house, how shall he take care of the congregation of God?) not a novice, lest being puffed up, he fall into judgment of the devil. Moreover he must have a good report of those who are outside lest he fall into reproach and the snare of the devil.
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
Let the elders that govern well be counted worthy of double honour, especially those who labour in the word and doctrine.
He who is blameless, the husband of one wife, having faithful children who can not be accused of dissoluteness, nor insubordinate. For the bishop must be blameless, as a steward of God; not arrogant, not quick to anger, not given to wine, not hurtful, not greedy of dishonest gain, read more. but a lover of hospitality, a lover of good men, temperate, just, holy, gentle, holding fast the doctrine according to the faithful word, that he may be able by sound doctrine both to exhort and to convince the gainsayers.
This witness is true. Therefore rebuke them sharply, that they may be sound in the faith;
let us draw near with a true heart in full assurance of faith, having our hearts purified from an evil conscience and our bodies washed with pure water;
Remember your pastors, who have spoken unto you the word of God, whose faith follow, considering the end of their conversation:
For if a man with a gold ring and in precious apparel comes into your synagogue and a poor person in vile raiment also comes in,
For if a man with a gold ring and in precious apparel comes into your synagogue and a poor person in vile raiment also comes in, and ye have respect to him that wears the precious clothing and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there or sit here under my footstool:
I was in the Spirit in the day of the Lord and heard behind me a great voice as of a trumpet,
The mystery of the seven stars which thou sawest in my right hand and the seven golden lampstands: The seven stars are the angels of the seven congregations , and the seven lampstands which thou sawest are the seven congregations .
Unto the angel of the congregation of Ephesus write; These things, saith he that holds the seven stars in his right hand, who walks in the midst of the seven golden lampstands:
I know thy works and tribulation and poverty, (but thou art rich), and I know the blasphemy of those who say they are Jews and are not, but are the synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
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The LORD bless thee and keep thee; the LORD make his face shine upon thee and have mercy on thee; read more. the LORD lift up his face upon thee, and place peace in thee.
And the LORD spoke unto Moses, saying, Speak unto the sons of Israel and bid them that they make for themselves fringes in the borders of their garments throughout their generations and that they put upon the fringe of the borders a ribband of blue. read more. And it shall be unto you for a fringe that ye may look upon it and remember all the commandments of the LORD and do them and that ye seek not after your own heart and your own eyes, seeking after which ye fornicate. That ye may remember, and do all my commandments, and be holy unto your God. I am the LORD your God, who brought you out of the land of Egypt, to be your God. I AM your God.
Hear, O Israel: The LORD our God is one LORD. And thou shalt love the LORD thy God with all thine heart and with all thy soul and with all thy might. read more. And these words, which I command thee this day, shall be upon thy heart, and thou shalt repeat them diligently unto thy sons and shalt talk of them being in thy house and walking by the way, lying down in bed, and rising up; and thou shalt bind them for a sign upon thy hand, and they shall be as frontlets between thy eyes; and thou shalt write them upon the posts of thy house and on thy gates.
And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day: to love the LORD your God and to serve him with all your heart and with all your soul that I will give you the rain of your land in its due season, the early rain and the latter rain, and thou shalt gather in thy grain and thy wine and thine oil. read more. And I will send grass in thy fields for thy beasts, and thou shalt eat and be full. Keep yourselves, therefore, that your heart not be deceived and ye turn aside and serve other gods and worship them; and then the LORD's wrath be kindled against you and he shut up the heavens, that there be no rain and that the land yield not her fruit, and lest ye perish quickly from off the good land which the LORD gives you. Therefore, ye shall lay up these my words in your heart and in your soul and bind them for a sign upon your hand that they may be as frontlets between your eyes. And ye shall teach them to your children that ye may think of them sitting in thy house and walking by the way, lying down in bed, and rising up. And thou shalt write them upon the door posts of thine house and upon thy gates that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens upon the earth.
And Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah, Levites, caused the people to be silent that they might understand the law; and the people were in their place.
They said in their hearts, Let us destroy them at once; they have burned up all the meeting places of the people of God in the earth.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the LORD and sat before me. Then came the word of the LORD unto me, saying, read more. Son of man, speak unto the elders of Israel and say unto them, Thus hath the Lord GOD said: Are ye come to enquire of me? As I live, said the Lord GOD, I will not be enquired of by you.
For the sons of Israel shall abide many days without king and without Lord and without sacrifice and without image, and without ephod and without teraphim;
They shall not remain in the land of the LORD; but Ephraim shall return to Egypt and to Assyria where they shall eat unclean food.
And Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom and healing every sickness and every bodily weakness among the people.
And Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom and healing every sickness and every bodily weakness among the people.
Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets that they may have glory of men. Verily I say unto you, They already have their reward.
But keep yourselves from men, for they will deliver you up in councils, and they will scourge you in their synagogues;
But they do all their works that they may be seen of men: they make broad their phylacteries and enlarge the borders of their garments
Therefore, behold, I send unto you prophets and wise men and scribes, and some of them ye shall kill and crucify, and some of them ye shall scourge in your synagogues and persecute them from city to city,
And they entered into Capernaum, and straightway on the sabbath days he entered into the synagogue and taught.
And one of the princes of the synagogue came, Jairus by name; and when he saw him, he fell at his feet
And when the sabbath day was come, he began to teach in the synagogue; and many hearing him were astonished, saying, From where has this man these things? and what wisdom is this which is given unto him and such mighty works that are wrought by his hands?
And he came to Nazareth, where he had been brought up; and, as his custom was, he went into the synagogue on the sabbath day and stood up to read. And there was delivered unto him the book of the prophet Isaiah. And when he had opened the book, he found the place where it was written, read more. The Spirit of the Lord is upon me because he has anointed me to preach the gospel to the poor; he has sent me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those that are broken, to proclaim the acceptable year of the Lord. And he closed the book, and he gave it again to the minister and sat down. And the eyes of all those that were in the synagogue were fastened on him.
And he closed the book, and he gave it again to the minister and sat down. And the eyes of all those that were in the synagogue were fastened on him.
And, behold, there came a man named Jairus, and he was a prince of the synagogue, and he fell down at Jesus' feet and besought him that he would come into his house;
And the prince of the synagogue answered with indignation because Jesus had healed on the sabbath, and said unto the people, There are six days in which it behooves men to work; in them therefore come and be healed, and not on the sabbath day.
Then the Jews said among themselves, Where will he go that we shall not find him? Will he go unto the dispersed among the Greeks and teach the Greeks?
Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians and Alexandrians and of those of Cilicia and of Asia, disputing with Stephen.
and asked him for letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
And when they arrived at Salamis, they preached the word of God in the synagogues of the Jews, and they also had John as an attendant.
And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
For Moses of old time has in every city those that preach him, being read in the synagogues every sabbath day.
And on one of the sabbaths we went out of the city by a river side, where it was customary to pray; and we sat down and spoke unto the women who gathered there.
Else when thou shalt bless with the spirit, how shall he that occupies the place of the ignorant say, Amen, at thy giving of thanks, seeing he understands not what thou sayest?
James, , a slave of God and of the Lord Jesus, the Christ, to the twelve tribes which are scattered abroad, greeting.
I know thy works and tribulation and poverty, (but thou art rich), and I know the blasphemy of those who say they are Jews and are not, but are the synagogue of Satan.
Behold, I give of the synagogue of Satan, who say they are Jews and are not, but do lie; behold, I will constrain them to come and worship before thy feet and to know that I have loved thee.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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They said in their hearts, Let us destroy them at once; they have burned up all the meeting places of the people of God in the earth.
They said in their hearts, Let us destroy them at once; they have burned up all the meeting places of the people of God in the earth.
And Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom and healing every sickness and every bodily weakness among the people.
Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets that they may have glory of men. Verily I say unto you, They already have their reward.
And when thou prayest, thou shalt not be as the hypocrites are, for they love to pray standing in the synagogues and in the corners of the streets that they may be seen of men. Verily I say unto you, They already have their reward.
But keep yourselves from men, for they will deliver you up in councils, and they will scourge you in their synagogues;
and love the first place at feasts and the chief seats in the synagogues
And one of the princes of the synagogue came, Jairus by name; and when he saw him, he fell at his feet
While he yet spoke, there came from the ruler of the synagogue's house certain who said, Thy daughter is dead: why troublest thou the Master any further? As soon as Jesus heard the word that was spoken, he said unto the prince of the synagogue, Be not afraid, only believe.
And they came to the house of the prince of the synagogue and saw the tumult and those that wept and wailed greatly.
And he closed the book, and he gave it again to the minister and sat down. And the eyes of all those that were in the synagogue were fastened on him.
And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and free his slave.
for he loves our nation and he has built us a synagogue.
While he yet spoke, there came one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master.
And the prince of the synagogue answered with indignation because Jesus had healed on the sabbath, and said unto the people, There are six days in which it behooves men to work; in them therefore come and be healed, and not on the sabbath day.
These words spoke his parents because they feared the Jews, for the Jews had agreed already that if anyone did confess that he was the Christ, he should be put out of the synagogue.
They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out. Jesus heard that they had cast him out; and finding him, he said unto him, Dost thou believe in the Son of God? read more. He answered and said, Who is he, Lord, that I might believe in him? And Jesus said unto him, Thou hast seen him, and it is he that talks with thee. And he said, Lord, I believe. And he worshipped him.
Nevertheless, even among the princes many believed in him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue; for they loved the glory of men more than the glory of God.
They shall put you out of the synagogues, and the hour will even come when whosoever kills you will think that he does God service.
Then Pilate said unto them, Take him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put anyone to death;
And straightway he preached Christ in the synagogues, that he is the Son of God.
And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
But when the Jews saw the multitudes, they were filled with envy and spoke against that which Paul said, contradicting and blaspheming.
And he reasoned in the synagogue every sabbath and persuaded Jews and Greeks.
And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians, hearing, believed and were baptized.
Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
And he came to Ephesus and left them there, but he himself entered into the synagogue and reasoned with the Jews.
And he went into the synagogue and spoke freely for the space of three months, disputing and persuading the things concerning the kingdom of God.
And I said, Lord, they know that I imprisoned and in every synagogue beat those that believed on thee;
Of the Jews five times I received forty stripes less one.
For if a man with a gold ring and in precious apparel comes into your synagogue and a poor person in vile raiment also comes in, and ye have respect to him that wears the precious clothing and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there or sit here under my footstool:
I know thy works and tribulation and poverty, (but thou art rich), and I know the blasphemy of those who say they are Jews and are not, but are the synagogue of Satan.
Behold, I give of the synagogue of Satan, who say they are Jews and are not, but do lie; behold, I will constrain them to come and worship before thy feet and to 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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And I gathered them together to the river that runs to Ahava, and there we encamped three days, and having searched among the people and the priests, I did not find there any of the sons of Levi.
And Ezra, the priest, brought the law before the congregation, both of men and women and all that could hear with understanding, upon the first day of the seventh month.
Now in the twenty-fourth day of this month, the sons of Israel were assembled with fasting and with sackcloth and earth upon them.
Evening and morning and at noon I will pray and cry aloud, and he shall hear my voice.
Now when Daniel knew that the writing was signed, he entered into his house; and with the windows open toward Jerusalem in his dining chamber, he knelt three times a day and prayed and gave thanks before his God as he was used to doing before.
Speak unto all the people of the land and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me?
But keep yourselves from men, for they will deliver you up in councils, and they will scourge you in their synagogues;
and love the first place at feasts and the chief seats in the synagogues
But take heed to yourselves, for they shall deliver you up in the councils, and in the synagogues ye shall be beaten; and ye shall be called before rulers and kings for my sake for a testimony unto them.
And he closed the book, and he gave it again to the minister and sat down. And the eyes of all those that were in the synagogue were fastened on him.
And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and free his slave.
for he loves our nation and he has built us a synagogue.
And, behold, there came a man named Jairus, and he was a prince of the synagogue, and he fell down at Jesus' feet and besought him that he would come into his house;
While he yet spoke, there came one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master.
And it came to pass that as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray as John also taught his disciples.
And the prince of the synagogue answered with indignation because Jesus had healed on the sabbath, and said unto the people, There are six days in which it behooves men to work; in them therefore come and be healed, and not on the sabbath day.
The Pharisee stood and prayed thus with himself, God, I thank thee that I am not as other men are: extortioners, unjust, adulterers, or even as this publican.
Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own who were in the world, he loved them unto the end. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him, read more. Jesus knowing that the Father had given all things into his hands and that he had come from God and was going to God, arose from the supper and laid aside his garments and took a towel and girded himself. After that, he poured water into a basin and began to wash the disciples' feet and to wipe them with the towel with which he was girded. Then he came to Simon Peter, and Peter said unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou dost not understand now, but thou shalt understand afterwards. Peter said unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou shalt have no part with me. Simon Peter said unto him, Lord, not my feet only, but also my hands and my head. Jesus said to him, He that is washed needs only to wash his feet because he is completely clean, and ye are clean, but not all. For he knew who should betray him; therefore, said he, Ye are not all clean. So after he had washed their feet and had taken his garments and had sat down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord; and ye say well, for so I am. If I then, the Lord and the Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example that ye should do as I have done to you.
Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.
He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him and saying unto him, Cornelius.
On the morrow, as they went on their journey and drew near unto the city, Peter went up upon the housetop to pray about the sixth hour;
And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
For Moses of old time has in every city those that preach him, being read in the synagogues every sabbath day.
And on one of the sabbaths we went out of the city by a river side, where it was customary to pray; and we sat down and spoke unto the women who gathered there.
And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians, hearing, believed and were baptized.
Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
Else when thou shalt bless with the spirit, how shall he that occupies the place of the ignorant say, Amen, at thy giving of thanks, seeing he understands not what thou sayest?
let us draw near with a true heart in full assurance of faith, having our hearts purified from an evil conscience and our bodies washed with pure water;
For if a man with a gold ring and in precious apparel comes into your synagogue and a poor person in vile raiment also comes in, and ye have respect to him that wears the precious clothing and say unto him, Sit thou here in a good place; and say to the poor, 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
After that thou shalt come to the hill of God where the garrison of the Philistines is, and it shall come to pass when thou art come there to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery and a tambourine and a pipe and a harp before them; and they shall prophesy. And the Spirit of the LORD will prosper thee, and thou shalt prophesy with them and shalt be turned into another man. read more. And let it be when these signs are come unto thee that thou do according as thou shalt find at hand, for God is with thee. And thou shalt go down before me to Gilgal, and, behold, I will come down unto thee to offer burnt offerings and to sacrifice sacrifices of peace offerings. Seven days shalt thou tarry until I come to thee and show thee what thou shalt do. And it was so that when he had turned his shoulder to go from Samuel, God gave him another heart, and all those signs came to pass that day. And when they came there to the hill, behold, the company of prophets met him, and the Spirit of God prospered him, and he prophesied among them. And it came to pass when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What has happened to the son of Kish? Is Saul also among the prophets?
So David fled and escaped and came to Samuel in Ramah and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth. And it was told Saul, saying, Behold, David is at Naioth in Ramah. read more. And Saul sent messengers to take David, and when they saw the company of the prophets prophesying and Samuel standing as appointed over them, the Spirit of God came upon the messengers of Saul, and they also prophesied. And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also. Then he also went to Ramah and came to a great well that is in Sechu, and he asked and said, Where are Samuel and David? And one said, Behold, they are at Naioth in Ramah. And he went there to Naioth in Ramah, and the Spirit of God came upon him also, and he went on and prophesied, until he came to Naioth in Ramah. And he stripped off his clothes also and prophesied before Samuel in like manner and lay down naked all that day and all that night. From here it was said, Is Saul also among the prophets?
And Ezra read in the book of the law of God each day, from the first day unto the last day. And they kept the feast seven days, and on the eighth day was a solemn assembly, according to the ordinance.
Then certain of the elders of Israel came unto me and sat before me.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the LORD and sat before me.
Then these men assembled and found Daniel praying and making supplication before his God.
And Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom and healing every sickness and every bodily weakness among the people.
and love the first place at feasts and the chief seats in the synagogues
And they entered into Capernaum, and straightway on the sabbath days he entered into the synagogue and taught.
And he entered again into the synagogue, and there was a man there who had a withered hand.
And one of the princes of the synagogue came, Jairus by name; and when he saw him, he fell at his feet
While he yet spoke, there came from the ruler of the synagogue's house certain who said, Thy daughter is dead: why troublest thou the Master any further? As soon as Jesus heard the word that was spoken, he said unto the prince of the synagogue, Be not afraid, only believe. read more. And he suffered no one to follow him, except Peter, and James, and John the brother of James. And they came to the house of the prince of the synagogue and saw the tumult and those that wept and wailed greatly.
And when the sabbath day was come, he began to teach in the synagogue; and many hearing him were astonished, saying, From where has this man these things? and what wisdom is this which is given unto him and such mighty works that are wrought by his hands?
And he came to Nazareth, where he had been brought up; and, as his custom was, he went into the synagogue on the sabbath day and stood up to read.
And he came to Nazareth, where he had been brought up; and, as his custom was, he went into the synagogue on the sabbath day and stood up to read.
And he came to Nazareth, where he had been brought up; and, as his custom was, he went into the synagogue on the sabbath day and stood up to read.
And he came to Nazareth, where he had been brought up; and, as his custom was, he went into the synagogue on the sabbath day and stood up to read.
And he came to Nazareth, where he had been brought up; and, as his custom was, he went into the synagogue on the sabbath day and stood up to read.
And he came to Nazareth, where he had been brought up; and, as his custom was, he went into the synagogue on the sabbath day and stood up to read. And there was delivered unto him the book of the prophet Isaiah. And when he had opened the book, he found the place where it was written,
And there was delivered unto him the book of the prophet Isaiah. And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me because he has anointed me to preach the gospel to the poor; he has sent me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those that are broken, read more. to proclaim the acceptable year of the Lord. And he closed the book, and he gave it again to the minister and sat down. And the eyes of all those that were in the synagogue were fastened on him.
And he closed the book, and he gave it again to the minister and sat down. And the eyes of all those that were in the synagogue were fastened on him. And he began to say unto them, Today this scripture is fulfilled in your ears.
And they were astonished at his doctrine, for his word was with power. And in the synagogue there was a man who had a spirit of an unclean demon and cried out with a loud voice,
And it came to pass also on another sabbath that he entered into the synagogue and taught, and a man was there whose right hand was withered.
And, behold, there came a man named Jairus, and he was a prince of the synagogue, and he fell down at Jesus' feet and besought him that he would come into his house;
And he was teaching in one of the synagogues on the sabbath.
And the prince of the synagogue answered with indignation because Jesus had healed on the sabbath, and said unto the people, There are six days in which it behooves men to work; in them therefore come and be healed, and not on the sabbath day. The Lord then answered him and said, Thou hypocrite, does not each one of you on the sabbath loose his ox or his ass from the stall and lead it away to drink?
Nevertheless, even among the princes many believed in him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue;
They shall put you out of the synagogues, and the hour will even come when whosoever kills you will think that he does God service.
And they continued steadfastly in the apostles' doctrine and fellowship and in breaking of bread and in prayers.
Unto you first, God, having raised up his Son Jesus, sent him to bless you, that each one of you might turn from his iniquities.
And daily in the temple and in every house, they ceased not to teach and preach the gospel of Jesus the Christ.
Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians and Alexandrians and of those of Cilicia and of Asia, disputing with Stephen.
And when they arrived at Salamis, they preached the word of God in the synagogues of the Jews, and they also had John as an attendant.
But when they departed from Perga, they came to Antioch in Pisidia and went into the synagogue on the sabbath day and sat down. And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the law and the prophets the princes of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, speak.
For Moses of old time has in every city those that preach him, being read in the synagogues every sabbath day.
For Moses of old time has in every city those that preach him, being read in the synagogues every sabbath day.
which when they had read, they rejoiced for the consolation.
And on one of the sabbaths we went out of the city by a river side, where it was customary to pray; and we sat down and spoke unto the women who gathered there. Then a certain woman named Lydia, a seller of purple, of the city of Thyatira, who feared God, heard us, whose heart the Lord opened that she attended unto the things which were spoken by Paul. read more. And when she was baptized, with her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us. And it came to pass, as we went to prayer, a certain damsel possessed with a Pythian spirit met us, which brought her masters much gain by divination: she followed Paul and us and cried out, saying, These men are the slaves of the most high God, who announce unto us the way of deliverance. And she did this for many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. And when her masters saw that the hope of their gains was gone, they caught Paul and Silas and drew them into the marketplace unto the rulers and brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city and teach rites which are not lawful for us to receive neither to observe, being Romans. And the multitude rose up together against them, and the magistrates rent off their clothes and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely, who, having received such a charge, thrust them into the inner prison and made their feet fast in the stocks. But at midnight as Paul and Silas prayed and sang praises unto God, and the prisoners heard them,
And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,
And he reasoned in the synagogue every sabbath and persuaded Jews and Greeks.
But when some were hardened and disobedient, but cursing the way before the multitude, he departed from them and separated the disciples, disputing daily in the school of one Tyrannus.
But when some were hardened and disobedient, but cursing the way before the multitude, he departed from them and separated the disciples, disputing daily in the school of one Tyrannus. And this continued by the space of two years so that all those who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
And the first of the sabbaths, when the disciples came together to break bread, Paul preached unto them, ready to depart the next day, and continued his word until midnight.
And the first of the sabbaths, when the disciples came together to break bread, Paul preached unto them, ready to depart the next day, and continued his word until midnight. And there were many lamps in the upper chamber, where they were gathered together.
And there were many lamps in the upper chamber, where they were gathered together.
And there were many lamps in the upper chamber, where they were gathered together. And a certain young man named Eutychus sat in a window, being fallen into a deep sleep; and as Paul was long preaching, he sunk down with sleep and fell down from the third loft and was taken up dead.
And a certain young man named Eutychus sat in a window, being fallen into a deep sleep; and as Paul was long preaching, he sunk down with sleep and fell down from the third loft and was taken up dead. And Paul went down and fell on him and, embracing him, said, Trouble not yourselves, for his soul is still in him.
And Paul went down and fell on him and, embracing him, said, Trouble not yourselves, for his soul is still in him. When he therefore was come up again and had broken bread and eaten and talked a long while, even until day break, thus he departed.
When he therefore was come up again and had broken bread and eaten and talked a long while, even until day break, thus he departed.
likewise greet the congregation in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia in Christ.
But every woman that prays or prophesies with her head uncovered dishonours her head, for that is even the same as if she were shaven.
Nevertheless, neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things of God. read more. Judge in yourselves: is it honest that a woman pray unto God uncovered? Does not even nature itself teach you that if a man lets his hair grow, it is dishonest? But if a woman lets her hair grow, it is a glory to her; for her hair is given her for a covering. With all this, if anyone seems to be contentious, we have no such custom, neither the congregation of God.
Follow after charity and earnestly pursue spiritual gifts, but above all, that ye may prophesy. For he that speaks in an unknown tongue speaks not unto men, but unto God, for no one understands him, even though by the Spirit he speaks mysteries. read more. But he that prophesies speaks unto men for edification and exhortation and comfort. He that speaks in an unknown tongue edifies himself, but he that prophesies edifies the congregation . I would that ye all spoke with tongues, but rather that ye prophesied, for greater is he that prophesies than he that speaks with tongues, unless he interprets, that the congregation may receive edifying. Now, brothers, if I come unto you speaking with tongues, what shall I profit you unless I speak to you either with revelation or with knowledge or with prophecy or with doctrine? And even things without life giving sound, whether flute or harp, except they give a distinction in the sounds, how shall it be known what is played or harped? For if the trumpet gives an uncertain sound, who shall prepare himself to the battle? So likewise ye, except ye utter by the tongue a clear and definite word, how shall it be known what is spoken? for ye shall speak into the air. There are many kinds of distinct voices in the world, and nothing is dumb. Therefore, if I ignore the virtue of the voice, I shall be unto him that speaks as a barbarian, and he that speaks shall be a barbarian unto me. Even so ye, forasmuch as ye desire the things of the Spirit, earnestly pursue excellence unto the edification of the congregation . Therefore, let him that speaks in an unknown tongue pray that he may interpret. For if I pray in an unknown tongue, my spirit prays, but my understanding is unfruitful. What is it then? I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also. Else when thou shalt bless with the spirit, how shall he that occupies the place of the ignorant say, Amen, at thy giving of thanks, seeing he understands not what thou sayest? For thou verily givest thanks well, but the other is not edified. I thank my God, I speak with tongues more than ye all; yet in the congregation I would rather speak five words with my understanding, that I might teach others also, than ten thousand words in an unknown tongue. Brothers, be not children in understanding, howbeit in malice be ye children; but in understanding be perfect. In the law it is written, In other tongues and with other lips I will speak unto this people; and yet for all that, they will not hear me, saith the Lord. Therefore, tongues are for a sign, not to those that believe, but to those that do not believe; but prophecy is not for those that do not believe, but for those who believe. If, therefore, the whole congregation is come together into one place and all speak with tongues, and there come in those that are unlearned or unbelievers, will they not say that ye are mad? But if all prophesy, and there come in one that does not believe or one unlearned, he is convinced of all, he is judged of all; for the secrets of his heart are made manifest; and so falling down on his face, he will worship God, declaring that God is indeed in you. How is it then, brothers? when ye come together, each one of you has a psalm, has doctrine, has tongues, has revelation, has interpretation. Let all things be done unto edification. If anyone speaks in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there is no interpreter, let him keep silence in the congregation , and let him speak to himself and to God. Let the prophets speak two or three, and let the others judge. If any thing is revealed to another that sits by, let the first be silent. For ye may all prophesy one by one, that all may learn, and all may be exhorted. And the spirits of the prophets are subject to the prophets. For God is not the God of disorder, but of peace, as in all the congregations of the saints. Let your women keep silence in the congregations , for it is not permitted unto them to speak; but they are commanded to be in subjection, as also saith the law. And if they desire to learn anything, let them ask their husbands at home, for it is a dishonest thing for women to speak in the congregation . What? Did the word of God come out from you? or did it come unto you only? If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. But anyone that ignores them shall be ignored. Therefore, brothers, earnestly pursue prophecy and do not forbid to speak with tongues. But let all things be done decently and in order.
But even unto this day when Moses is read, the veil is upon their heart.
Salute the brethren who are in Laodicea and Nymphas and the congregation which is in his house.
and ye have respect to him that wears the precious clothing and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there or sit here under my footstool:
Unto the angel of the congregation of Ephesus write; These things, saith he that holds the seven stars in his right hand, who walks in the midst of the seven golden lampstands:
And unto the angel of the congregation of Smyrna write: These things, saith the first and the last, who was dead, and is alive: I know thy works and tribulation and poverty, (but thou art rich), and I know the blasphemy of those who say they are Jews and are not, but are the synagogue of Satan.
And to the angel of the congregation in Pergamos write; These things, saith he, who has the sharp sword with two edges:
And unto the angel of the congregation in Thyatira write; These things, saith the Son of God, who has his eyes like unto a flame of fire and his feet like unto brilliant metal:
And unto the angel of the congregation in Sardis write; These things, saith he that has the seven Spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest and art dead.
And to the angel of the congregation in Philadelphia write; These things, saith he that is Holy and True, he who has the key of David, who opens and no one shuts and shuts, and no one opens;
Behold, I give of the synagogue of Satan, who say they are Jews and are not, but do lie; behold, I will constrain them to come and worship before thy feet and to know that I have loved thee.
And unto the angel of the congregation of the Laodiceans write; Behold, he who saith, Amen, the faithful and true witness, the beginning of the creation of God: