Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
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And when you pray, be not as the hypocrites are: for they chuse to stand praying in publick places, and at the corners of the streets, to be observ'd by men. I assure you, they have their reward.
be upon your guard with such men, for they will deliver you up to their tribunals, and scourge you in their synagogues.
and when he was come into his native country, he taught them in their synagogue, in such a manner that they cry'd out with astonishment, how came this man by all this wisdom, and extraordinary power?
they affect the uppermost place at feasts, the principal chair in the synagogues,
when the sabbath was come, he preach'd in the synagogue, to the great astonishment of many, who upon hearing his discourse, said, how came he by all this? what strange endowment of knowledge is this, that he should work such miracles?
only when you are dispos'd to prayer, if you have any cause of complaint against any one, forgive him, that your heavenly father may forgive you your offences.
these are the beginning of sorrows. then look to your selves: for they will deliver you up to the tribunals, and scourge you in the synagogues: you will be brought before governours, and princes upon my account, to be my witnesses against them.
then he closed the book, and returning it to the minister, he sat down: and as the eyes of the whole synagogue were fix'd with attention upon him,
and hath built us a synagogue at his own charge.
the Pharisee in a standing posture pray'd thus by himself, O God, I thank thee, that I am not as other men, a robber, a cheat, an adulterer, or like that Publican.
but the Publican, who stood a good way lower, not daring to lift up even his eyes to heaven, only smote his breast, and said, O God, be merciful to me, who am a sinner.
his parents said this, because they were afraid of the Jews: for the Jews had agreed in this, that if any man did own him for the Messias, he should be excommunicated.
nevertheless there were many even among the chief rulers, who believed on him; but they did not own it publickly for fear the Pharisees should excommunicate them.
they shall expel you out of the synagogues: yea, the time is coming, when it will be thought an agreeable sacrifice to God for any one to take away your lives.
Jesus answered him, I spoke openly to the world; I was continually teaching in the synagogue, and in the temple, whither all the Jews resort, and in secret have I said nothing.
when some out of the several synagogues, belonging to the freed men, to the Cyrenians, Alexandrians, and to those of Cilicia, and of Asia, came to dispute with Stephen.
when they were arrived at Salamis, they preach'd the word of God in the synagogues of the Jews, and had John for their assistant.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
as for the inhabitants of Jerusalem, and their senators, by their not knowing who he was, and by condemning him, they have accomplished the declarations of the prophets, which are read every sabbath-day:
The next sabbath-day almost the whole city assembled to hear the word of God.
Being arriv'd at Iconium, they went both together to the Jewish synagogue, where they discours'd in such a manner, that a great number both of Jews and of Greeks believed.
for as to the law of Moses, that has been published in every city a considerable time, being read in the synagogues every sabbath-day.
Paul, as was his custom, us'd to go there, and for three sabbath-days discours'd to the Jews from the scriptures, explaining them, and setting it to view, that the Messiah was to suffer and rise again from the dead: and that Jesus, whom he denounc'd to them, was that very Messiah. read more. Some of them believed, and join'd themselves to Paul and Silas, besides a great number of Greek proselytes, and several women of distinction.
Immediately the brethren sent away Paul and Silas by night to Berea, where being arriv'd, they went into the synagogue.
and try'd to gain upon the Jews and the Greek proselytes:
having talk'd with great freedom in the synagogue, Aquila and Priscilla, who had heard him, invited him home, and gave him a more distinct view of the gospel.
At length Paul went to the synagogue, where he spoke with great freedom, and for three months he conferr'd with them to persuade them of the truth of the evangelical kingdom.
said I, they know it is I that imprison'd those who believed on thee, and caus'd them to be scourg'd in the assemblies:
it was I that persecuted them from synagogue to synagogue, and tortured them even to blaspheme: and in the transport of my rage I pursued them to foreign cities.
what, is there not a man of experience amongst you, capable of being arbitrator between his brethren?
thou hast suffer'd, hast patience, for my name's sake thou 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/mace'>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/mace'>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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be upon your guard with such men, for they will deliver you up to their tribunals, and scourge you in their synagogues.
and when he was come into his native country, he taught them in their synagogue, in such a manner that they cry'd out with astonishment, how came this man by all this wisdom, and extraordinary power?
they affect the uppermost place at feasts, the principal chair in the synagogues,
when one of the rulers of the synagogue, Jairus by name, came, and as soon as he saw him, fell at his feet,
when the sabbath was come, he preach'd in the synagogue, to the great astonishment of many, who upon hearing his discourse, said, how came he by all this? what strange endowment of knowledge is this, that he should work such miracles?
for he preach'd in their synagogues with universal applause.
then he closed the book, and returning it to the minister, he sat down: and as the eyes of the whole synagogue were fix'd with attention upon him,
They all applauded him, and were surprized, that what he said, was delivered with so much grace. but they objected, is not this the son of Joseph?
when you are brought into the synagogues, and before magistrates and rulers, be not sollicitous what to say in your own defence;
but before all these events, they will seize upon you and persecute you, drag you to the synagogues and to prisons, being accused before kings and governours, for professing my name.
his parents said this, because they were afraid of the Jews: for the Jews had agreed in this, that if any man did own him for the Messias, he should be excommunicated.
nevertheless there were many even among the chief rulers, who believed on him; but they did not own it publickly for fear the Pharisees should excommunicate them.
they shall expel you out of the synagogues: yea, the time is coming, when it will be thought an agreeable sacrifice to God for any one to take away your lives.
Jesus answered him, I spoke openly to the world; I was continually teaching in the synagogue, and in the temple, whither all the Jews resort, and in secret have I said nothing.
Immediately he maintained in the synagogues, that Jesus was the son of God.
when they were arrived at Salamis, they preach'd the word of God in the synagogues of the Jews, and had John for their assistant.
when they were arrived at Salamis, they preach'd the word of God in the synagogues of the Jews, and had John for their assistant.
From Perga they went to Antioch in Pisidia, and going to the synagogue on the sabbath-day, they took their places, and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
The next sabbath-day almost the whole city assembled to hear the word of God.
Being arriv'd at Iconium, they went both together to the Jewish synagogue, where they discours'd in such a manner, that a great number both of Jews and of Greeks believed.
Having pass'd thro' Amphipolis and Apollonia, they arriv'd at Thessalonica, where there was a synagogue. Paul, as was his custom, us'd to go there, and for three sabbath-days discours'd to the Jews from the scriptures, read more. explaining them, and setting it to view, that the Messiah was to suffer and rise again from the dead: and that Jesus, whom he denounc'd to them, was that very Messiah. Some of them believed, and join'd themselves to Paul and Silas, besides a great number of Greek proselytes, and several women of distinction.
Immediately the brethren sent away Paul and Silas by night to Berea, where being arriv'd, they went into the synagogue.
he disputed therefore in the synagogue with the Jews, and the proselyted Greeks: and in the publick place daily with those he met.
he disputed therefore in the synagogue with the Jews, and the proselyted Greeks: and in the publick place daily with those he met.
and try'd to gain upon the Jews and the Greek proselytes:
and try'd to gain upon the Jews and the Greek proselytes:
having talk'd with great freedom in the synagogue, Aquila and Priscilla, who had heard him, invited him home, and gave him a more distinct view of the gospel.
At length Paul went to the synagogue, where he spoke with great freedom, and for three months he conferr'd with them to persuade them of the truth of the evangelical kingdom.
said I, they know it is I that imprison'd those who believed on thee, and caus'd them to be scourg'd in the assemblies:
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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Ye have heard that it has been said to the antients, "Thou shalt not kill: and whosoever shall kill, shall be punish'd by the tribunal." but I say unto you, that whosoever is angry with his brother without a cause, shall be punish'd by the tribunal: and whosoever shall say to his brother, Raca, shall be punish'd by the Sanhedrim: but whosoever shall say, thou fool, shall be punish'd by the fire of Gehenna. read more. When therefore you bring your gift to the altar, and there remember that your brother has reason to be displeas'd with you: leave your gift before the altar, go, and first of all reconcile yourself to your brother; then come to offer your gift. endeavour to win your adversary, even whilst you are in the way: left the adversary deliver you to the judge, and the judge deliver you to the officer, and you be thrown into jayl. I assure you, you will not be discharged till you have paid to the very last farthing. Ye have heard that it was said, "Thou shalt not commit adultery,"
Again, ye have heard that it hath been said to the antients, "Thou shalt not for swear thy self, but shalt perform unto the Lord thine oaths."
be upon your guard with such men, for they will deliver you up to their tribunals, and scourge you in their synagogues.
Now in case such a brother do you an injury, go and expostulate with him in private: if he repents, thou hast saved thy brother. but if he will not hear thee, then take with thee one or two more, that the remonstrances of two or three persons may have its effect. read more. if he does not relent, tell it to the church: but if he is not moved by the church, show him no more regard than you would to a pagan or a publican. I declare unto you, "whatever things ye disallow on earth, are disallow'd by heaven: and whatever ye authorize on earth, are authoriz'd by heaven."
they affect the uppermost place at feasts, the principal chair in the synagogues,
for the Pharisees, and the Jews in general, in pursuance of their antient traditions, never eat till they have wash'd their hands up to their elbows.
these are the beginning of sorrows. then look to your selves: for they will deliver you up to the tribunals, and scourge you in the synagogues: you will be brought before governours, and princes upon my account, to be my witnesses against them.
being come to Nazareth, where he had been brought up; according to his custom, he went into the synagogue on the sabbath-day, and standing up to read, they delivered to him the book of the prophet Esaias, and upon opening the book, that passage occurr'd, where it is written, read more. "the spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor, he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised, to proclaim the favourable year of the Lord." then he closed the book, and returning it to the minister, he sat down: and as the eyes of the whole synagogue were fix'd with attention upon him,
this centurion having heard of Jesus's fame, sent several elders of the Jews to intreat him to come, and recover his servant.
and hath built us a synagogue at his own charge.
Some time after, a person nam'd Jairus, a ruler of the synagogue, came to Jesus, and upon his knees desired him to come to his house:
While he was speaking, somebody came from the ruler of the synagogue's house, who said to him, your daughter is dead; 'tis in vain to importune the master any farther.
when you are brought into the synagogues, and before magistrates and rulers, be not sollicitous what to say in your own defence;
the Pharisee in a standing posture pray'd thus by himself, O God, I thank thee, that I am not as other men, a robber, a cheat, an adulterer, or like that Publican.
but before all these events, they will seize upon you and persecute you, drag you to the synagogues and to prisons, being accused before kings and governours, for professing my name.
his parents said this, because they were afraid of the Jews: for the Jews had agreed in this, that if any man did own him for the Messias, he should be excommunicated.
nevertheless there were many even among the chief rulers, who believed on him; but they did not own it publickly for fear the Pharisees should excommunicate them.
Now before the feast of the passover, Jesus perceiving that his hour was come, when he was to pass out of this world, and go to the father, having loved his own which were in the world, he loved them unto the end. while they were at supper, (the devil having now put it into the heart of Judas Iscariot, Simon's son, to betray him) Jesus, read more. though he knew that the father had given all things into his hands, and that he was come from God, and was going to God, rose from supper, laid aside his garment, and took a towel to wrap about him. after that, he poured water into a bason, and began to wash the disciples feet, and to wipe them with the towel wherewith he was girded. then coming to Simon Peter, Peter said to him, Lord, what! would you wash my feet? Jesus answered him, you don't at present comprehend what I am about: but hereafter you shall. Peter said to him, you shall never wash my feet. Jesus answered, if I do not cleanse thee, you cannot partake with me. Simon Peter said to him, Lord, not my feet only, but also my hands and my head. Jesus said to him, he that comes out from bathing has occasion only to wash his feet, the rest of his body being clean: so you are clean, but not every one of you. for he knew who would betray him; therefore, said he, you are not every one of you clean. after he had washed their feet, he took his garment, and setting down again, he said to them, do you comprehend what I have been doing? you call me master, and lord: and you are in the right; for so I am. if I then, tho' lord and master, have washed your feet, you also ought to wash one another's feet. for I have given you example, that you might behave to one another, as I have to you.
One day as Peter and John were going together to the temple, at the ninth hour, which was the hour of prayer,
when some out of the several synagogues, belonging to the freed men, to the Cyrenians, Alexandrians, and to those of Cilicia, and of Asia, came to dispute with Stephen.
went to the high priest, and demanded letters for the synagogues of Damascus, that if he found any of this sect, whether men or women, he might bring them bound to Jerusalem.
one day about the ninth hour, he clearly saw in a vision an angel of God, who addrest himself to him, and said, Cornelius!
On the morrow as they were on their journey, and drew nigh the city, Peter went upon the leads to pray, about the sixth hour.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
for as to the law of Moses, that has been published in every city a considerable time, being read in the synagogues every sabbath-day.
for as to the law of Moses, that has been published in every city a considerable time, being read in the synagogues every sabbath-day.
we went out of town on the sabbath towards the river, where the Jews were allowed to have an oratory.
this the high-priest and the senate know too well: from them I receiv'd my warrant directed to the Jews of Damascus, where I went, to bring the converts there in chains to Jerusalem, in order to be punished.
When any controversy arises among you, will any one presume to appeal to the Gentiles, and not to Christians? don't you know that these are to judge the world? if the world is to be judg'd by you, are not you qualify'd to decide your petty causes? read more. don't you know that we shall be judges of angels? much more then of the affairs of life? if then you have the cognizance of such matters, why do ye set those to judge who are despised by the church? I speak it to your shame. what, is there not a man of experience amongst you, capable of being arbitrator between his brethren? but when a contest arises, you must refer the decision to infidels? beside, you are absolutely in the wrong in going to law with one another at all: why don't you rather take wrong? why do ye not rather suffer loss? nay, in this case, you act injuriously, and do damage even to your brethren.
every man who prays or prophesies having his head covered, dishonoureth him who is his head: but every woman who prays
when you thus assemble therefore, this is not eating the Lord's supper.
otherwise if you should give thanks by the spirit in an unknown tongue, the hearer cannot but appear unlearned upon this occasion; how then can he say Amen to thy thanksgiving? since he does not conceive what you say.
let all things be done with decency, and without disorder.
If any man love not the Lord Jesus Christ, let him be accurst.
but tho' I, or an angel from heaven should preach any thing to you for gospel, different from the gospel I have preached unto you, let him be accursed. as I said before, so say I now again, if any one preach any other thing to you for gospel, than what you have received, let him be accursed.
It is he then that made some, apostles: some, prophets: some, evangelists: and others, pastors, and teachers:
He that aspires to be a bishop, desires an office that is honourable. a bishop therefore ought to be of an unspotted character, to have but one wife, to be sober, prudent, grave, hospitable, and qualified for teaching: read more. not given to wine or violence, but of a gentle temper, averse to contention and avarice: a master of economy, obliging his children to behave with decorum. for if a man is incapable of governing his own family, how can he take care of the church of God? nor must he be a new convert; for fear he should be elated with pride, and so involve himself in the same ruin as the devil. besides, he ought to stand fair in the opinion of unbelievers, lest he fall into disgrace, and the ambushes of the accuser.
the mystery of piety is the pillar and basts of truth; and certainly most extraordinary. God has appear'd in the flesh, been justified by the spirit, seen by angels, proclaim'd to the Gentiles, believ'd by the world, and assum'd into glory.
Let the presbyters that govern well receive a double salary, especially those who are employ'd in preaching and instructing.
to chuse such as are without reproach, married to but one wife, whose children are obedient, not accused of debauchery, nor unruly. for a bishop must be blameless, as the steward of God; not morose, not soon angry, not given to wine, not violent, not desirous of unlawful gain. read more. but a lover of hospitality, humane, prudent, just, holy, temperate; attach'd to the truth, that has been taught him, that he may be able to teach others sound doctrine, and to convince those who oppose it.
the charge is true: wherefore rebuke them sharply, that they maybe sound in the faith;
let us draw near with sincerity, in full assurance of faith, having our consciences purified from guilt, and our bodies washed with pure water.
Remember those who have the rule over you, who have preach'd to you the word of God: imitate their faith; consider their conduct, and the exit they made.
when any one, adorn'd with a gold ring, and a splendid dress, enters into your assembly; and a poor man comes in meanly habited:
when any one, adorn'd with a gold ring, and a splendid dress, enters into your assembly; and a poor man comes in meanly habited: if you should respectfully say to the suit of fine cloths, sit you there, that's for quality; and to the poor man, stand thou there, or place your self at my feet:
there I was in an exstacy on the Lord's day, and heard behind me a loud voice, like the sound of a trumpet,
the conceal'd meaning of the seven stars which you saw in my right hand, and of the seven golden candlesticks, is this: the seven stars signify the angels of the seven churches: and the seven candlesticks which you saw, signify the seven churches.
To the angel of the church of Ephesus, write, "HE that holds the seven stars in his right hand, who walks in the midst of the seven golden candlesticks, says thus,
"I know thy works, thy tribulation and poverty (tho' 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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Thus went Jesus about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all sorts of diseases and infirmities among the people:
Thus went Jesus about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all sorts of diseases and infirmities among the people:
therefore, when you give alms, do not make a proclamation of it as the hypocrites do, in their publick assemblies by sound of trumpet, that they may have the applause of men. for I assure you, they have their reward.
be upon your guard with such men, for they will deliver you up to their tribunals, and scourge you in their synagogues.
their phylacterys are broader, and the fringes of their garments are larger than those of others:
wherefore I shall send you prophets, and wise men, and Scribes; you will kill some, and crucify others, many will ye scourge in your synagogues, and persecute them from city to city.
As soon as they were come to Capernaum, he entred into the synagogue, and it being the sabbath, instructed them.
when one of the rulers of the synagogue, Jairus by name, came, and as soon as he saw him, fell at his feet,
when the sabbath was come, he preach'd in the synagogue, to the great astonishment of many, who upon hearing his discourse, said, how came he by all this? what strange endowment of knowledge is this, that he should work such miracles?
being come to Nazareth, where he had been brought up; according to his custom, he went into the synagogue on the sabbath-day, and standing up to read, they delivered to him the book of the prophet Esaias, and upon opening the book, that passage occurr'd, where it is written, read more. "the spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor, he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised, to proclaim the favourable year of the Lord." then he closed the book, and returning it to the minister, he sat down: and as the eyes of the whole synagogue were fix'd with attention upon him,
then he closed the book, and returning it to the minister, he sat down: and as the eyes of the whole synagogue were fix'd with attention upon him,
Some time after, a person nam'd Jairus, a ruler of the synagogue, came to Jesus, and upon his knees desired him to come to his house:
but the ruler of the synagogue being highly incensed at Jesus's healing on the sabbath-day, said to the people, there are six days for work, you should come therefore for cure on those days, and not on the sabbath.
upon which the Jews said among themselves, whither will he go, that we cannot find him? will he go to the dispersed Jews among the Greeks, and instruct the Greeks?
when some out of the several synagogues, belonging to the freed men, to the Cyrenians, Alexandrians, and to those of Cilicia, and of Asia, came to dispute with Stephen.
went to the high priest, and demanded letters for the synagogues of Damascus, that if he found any of this sect, whether men or women, he might bring them bound to Jerusalem.
when they were arrived at Salamis, they preach'd the word of God in the synagogues of the Jews, and had John for their assistant.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
for as to the law of Moses, that has been published in every city a considerable time, being read in the synagogues every sabbath-day.
we went out of town on the sabbath towards the river, where the Jews were allowed to have an oratory.
otherwise if you should give thanks by the spirit in an unknown tongue, the hearer cannot but appear unlearned upon this occasion; how then can he say Amen to thy thanksgiving? since he does not conceive what you say.
James a servant of God and of the Lord Jesus Christ, to the TWELVE TRIBES dispers'd thro' the world, sends greeting.
"I know thy works, thy tribulation and poverty (tho' thou art rich) and I know the blasphemy of those who say they are Jews, and are not, but are the synagogue of satan.
you shall see I will make those of the synagogue of satan, who say they are Jews, and are not, but do lye: you shall see I will make them come, and throw themselves at your feet, and they shall know that you are the objects of my love.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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Thus went Jesus about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all sorts of diseases and infirmities among the people:
therefore, when you give alms, do not make a proclamation of it as the hypocrites do, in their publick assemblies by sound of trumpet, that they may have the applause of men. for I assure you, they have their reward.
And when you pray, be not as the hypocrites are: for they chuse to stand praying in publick places, and at the corners of the streets, to be observ'd by men. I assure you, they have their reward.
be upon your guard with such men, for they will deliver you up to their tribunals, and scourge you in their synagogues.
they affect the uppermost place at feasts, the principal chair in the synagogues,
when one of the rulers of the synagogue, Jairus by name, came, and as soon as he saw him, fell at his feet,
Before he had done speaking, messengers came from the ruler of the synagogue's house, who said, "your daughter is dead, why do you give the master any further trouble?" Jesus, upon hearing that, immediately said to the ruler of the synagogue, "be not afraid, only believe."
being come to the house of the ruler of the synagogue, and seeing a tumultuous crowd of people weeping and howling,
then he closed the book, and returning it to the minister, he sat down: and as the eyes of the whole synagogue were fix'd with attention upon him,
this centurion having heard of Jesus's fame, sent several elders of the Jews to intreat him to come, and recover his servant.
and hath built us a synagogue at his own charge.
While he was speaking, somebody came from the ruler of the synagogue's house, who said to him, your daughter is dead; 'tis in vain to importune the master any farther.
but the ruler of the synagogue being highly incensed at Jesus's healing on the sabbath-day, said to the people, there are six days for work, you should come therefore for cure on those days, and not on the sabbath.
his parents said this, because they were afraid of the Jews: for the Jews had agreed in this, that if any man did own him for the Messias, he should be excommunicated.
they answered, you were a vicious fellow from your very birth, and do you pretend to preach to us? and then they excommunicated him. Jesus having heard that they had excommunicated him; and meeting with the man, he said to him, do you believe on the son of God? read more. he answered and said, who is he, Lord, that I may believe on him? Jesus said to him, not only thou hast seen him, but it is he himself that is talking with thee. then said he to Jesus, Lord, I believe: and prostrated himself before him.
nevertheless there were many even among the chief rulers, who believed on him; but they did not own it publickly for fear the Pharisees should excommunicate them. for they preferr'd their own reputation to the glory of God.
they shall expel you out of the synagogues: yea, the time is coming, when it will be thought an agreeable sacrifice to God for any one to take away your lives.
Pilate then said to them, take him your selves, and judge him according to your law. but the Jews said to him, it is not lawful for us to put any man to death.
Immediately he maintained in the synagogues, that Jesus was the son of God.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
when the Jews saw such a crowd, they were fill'd with resentment, and oppos'd what Paul had advanc'd, even to blasphemy.
and try'd to gain upon the Jews and the Greek proselytes:
the chief ruler of the synagogue, believed on the Lord with all his family, as well as many of the Corinthians, who heard Paul, and were baptized.
but the Greeks in a body fell upon Sosthenes the chief ruler of the synagogue, and beat him before the tribunal: whilst Gallio was unconcern'd about the matter.
being arriv'd at Ephesus, he left them there, and went himself to the synagogue, where he disputed with the Jews,
At length Paul went to the synagogue, where he spoke with great freedom, and for three months he conferr'd with them to persuade them of the truth of the evangelical kingdom.
said I, they know it is I that imprison'd those who believed on thee, and caus'd them to be scourg'd in the assemblies:
from the Jews I have five times received forty stripes save one.
when any one, adorn'd with a gold ring, and a splendid dress, enters into your assembly; and a poor man comes in meanly habited: if you should respectfully say to the suit of fine cloths, sit you there, that's for quality; and to the poor man, stand thou there, or place your self at my feet:
"I know thy works, thy tribulation and poverty (tho' thou art rich) and I know the blasphemy of those who say they are Jews, and are not, but are the synagogue of satan.
you shall see I will make those of the synagogue of satan, who say they are Jews, and are not, but do lye: you shall see I will make them come, and throw themselves at your feet, and they shall know that you are the objects of my love.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
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be upon your guard with such men, for they will deliver you up to their tribunals, and scourge you in their synagogues.
they affect the uppermost place at feasts, the principal chair in the synagogues,
these are the beginning of sorrows. then look to your selves: for they will deliver you up to the tribunals, and scourge you in the synagogues: you will be brought before governours, and princes upon my account, to be my witnesses against them.
then he closed the book, and returning it to the minister, he sat down: and as the eyes of the whole synagogue were fix'd with attention upon him,
this centurion having heard of Jesus's fame, sent several elders of the Jews to intreat him to come, and recover his servant.
and hath built us a synagogue at his own charge.
Some time after, a person nam'd Jairus, a ruler of the synagogue, came to Jesus, and upon his knees desired him to come to his house:
While he was speaking, somebody came from the ruler of the synagogue's house, who said to him, your daughter is dead; 'tis in vain to importune the master any farther.
One day Jesus had been praying in a certain place, and as soon as he had done, one of his disciples said to him, instruct us about prayer, as John the baptist instructed his disciples.
but the ruler of the synagogue being highly incensed at Jesus's healing on the sabbath-day, said to the people, there are six days for work, you should come therefore for cure on those days, and not on the sabbath.
the Pharisee in a standing posture pray'd thus by himself, O God, I thank thee, that I am not as other men, a robber, a cheat, an adulterer, or like that Publican.
Now before the feast of the passover, Jesus perceiving that his hour was come, when he was to pass out of this world, and go to the father, having loved his own which were in the world, he loved them unto the end. while they were at supper, (the devil having now put it into the heart of Judas Iscariot, Simon's son, to betray him) Jesus, read more. though he knew that the father had given all things into his hands, and that he was come from God, and was going to God, rose from supper, laid aside his garment, and took a towel to wrap about him. after that, he poured water into a bason, and began to wash the disciples feet, and to wipe them with the towel wherewith he was girded. then coming to Simon Peter, Peter said to him, Lord, what! would you wash my feet? Jesus answered him, you don't at present comprehend what I am about: but hereafter you shall. Peter said to him, you shall never wash my feet. Jesus answered, if I do not cleanse thee, you cannot partake with me. Simon Peter said to him, Lord, not my feet only, but also my hands and my head. Jesus said to him, he that comes out from bathing has occasion only to wash his feet, the rest of his body being clean: so you are clean, but not every one of you. for he knew who would betray him; therefore, said he, you are not every one of you clean. after he had washed their feet, he took his garment, and setting down again, he said to them, do you comprehend what I have been doing? you call me master, and lord: and you are in the right; for so I am. if I then, tho' lord and master, have washed your feet, you also ought to wash one another's feet. for I have given you example, that you might behave to one another, as I have to you.
One day as Peter and John were going together to the temple, at the ninth hour, which was the hour of prayer,
one day about the ninth hour, he clearly saw in a vision an angel of God, who addrest himself to him, and said, Cornelius!
On the morrow as they were on their journey, and drew nigh the city, Peter went upon the leads to pray, about the sixth hour.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
for as to the law of Moses, that has been published in every city a considerable time, being read in the synagogues every sabbath-day.
we went out of town on the sabbath towards the river, where the Jews were allowed to have an oratory.
the chief ruler of the synagogue, believed on the Lord with all his family, as well as many of the Corinthians, who heard Paul, and were baptized.
but the Greeks in a body fell upon Sosthenes the chief ruler of the synagogue, and beat him before the tribunal: whilst Gallio was unconcern'd about the matter.
otherwise if you should give thanks by the spirit in an unknown tongue, the hearer cannot but appear unlearned upon this occasion; how then can he say Amen to thy thanksgiving? since he does not conceive what you say.
let us draw near with sincerity, in full assurance of faith, having our consciences purified from guilt, and our bodies washed with pure water.
when any one, adorn'd with a gold ring, and a splendid dress, enters into your assembly; and a poor man comes in meanly habited: if you should respectfully say to the suit of fine cloths, sit you there, that's for quality; and to the poor man, stand thou there, or place your self at my feet:
Watsons
SYNAGOGUE, ????????, "an assembly," Re 2:9; 3:9. The word often occurs in the Gospels and in the Acts, because Jesus Christ and his Apostles generally went to preach in those places. Although the sacrifices could not be offered, except in the tabernacle or the temple, the other exercises of religion were restricted to no particular place. Accordingly we find that the praises of God were sung, at a very ancient period, in the schools of the prophets; and those who felt any particular interest in religion, were assembled by the seers on the Sabbath, and the new moons, for prayers and religious instruction, 1Sa 10:5-11; 19:18-24; 2Ki 4:23. During the Babylonish captivity, the Jews, who were then deprived of their customary religious privileges, were wont to collect around some prophet or other pious man, who taught them and their children in religion, exhorted to good conduct, and read out of the sacred books, Eze 14:1; 20:1; Da 6:11; Ne 8:18. These assemblies, or meetings, became, in progress of time, fixed to certain places, and a regular order was observed in them. Such appears to have been the origin of synagogues. In speaking of synagogues, it is worthy to be noticed, that there is nothing said in respect to the existence of such buildings in Palestine, during the reign of Antiochus Epiphanes. They are, therefore, by some supposed to have been first erected under the Maccabean princes, but that, in foreign countries, they were much more ancient. Whether this statement be correct or not, it is nevertheless certain, that in the time of the Apostles, there were synagogues wherever there were Jews. They were built, in imitation of the temple of Jerusalem, with a court and porches, as is the case with the synagogues in the east at the present day. In the centre of the court is a chapel, supported by four columns, in which, on an elevation prepared for it, is placed the book of the law, rolled up. This, on the appointed days, is publicly read. In addition to the chapel, there is erected within the court a large covered hall or vestry, into which the people retire, when the weather happens to be cold and stormy, and each family has its particular seat. The uppermost seats in the synagogue, that is, those which were nearest the chapel where the sacred books were kept, were esteemed peculiarly honourable, Mt 23:6; Jas 2:3. The "proseuchae," ?????????, are understood by some to be smaller synagogues, but by others are supposed to be particular places under the open sky, where the Jews assembled for religious exercise. But Josephus calls the proseucha of Tiberias a large house, which held very many persons. See Proseuchae. The Apostles preached the Gospel in synagogues and proseuchae, and with their adherents performed in them all the religious services. When excluded, they imitated the Jews in those places, where they were too poor to erect these buildings, and held their religious meetings in the houses of individuals. Hence we not only hear of synagogues in houses in the Talmud, but of churches in houses in the New Testament, Ro 16:5; 1Co 16:19; Col 4:15; Php 2; Ac 3:26; 5:42. The Apostles sometimes hired a house, in which they performed religious services, and taught daily, Ac 19:9; 20:8. ???????? means literally a convention or assembly, but by metonymy, was eventually used for the place of assembling; in the same way that ????????, which means literally a calling together, or convocation, signifies also at the present time the place of convocation. Synagogues were sometimes called by the Jews schools; but they were careful to make an accurate distinction between such, and the schools, properly so called, the ??????, or "sublimer schools," in which the Talmud was read, while the law merely was read in the synagogues, which they placed far behind the Talmud.
The mode of conducting religious instruction and worship in the primitive Christian churches, was derived for the most part from the practice which anciently prevailed in synagogues. But there were no regular teachers in the synagogues, who were officially qualified to pronounce discourses before the people; although there were interpreters who rendered into the vernacular tongue, namely, the Hebraeo-aramean, the sections, which had been publicly read in the Hebrew.
The "synagogue preacher," ????, whose business it is, in consequence of his office, to address the people, is an official personage that has been introduced in later times; at least we find no mention of such a one in the New Testament. On the contrary, in the time of Christ, the person who read the section for the Sabbath, or any other person who was respectable for learning and had a readiness of speech, addressed the people, Lu 4:16-21; Ac 13:5,15; 15:21; Mt 4:23.
The other persons who were employed in the services and government of the synagogue, in addition to the one who read the Scriptures, and the person who rendered them into the vernacular tongue, were as follows:
1. "The ruler of the synagogue," ?????????????, ??? ?????, who presided over the assembly, and invited readers and speakers, unless some persons who were acceptable voluntarily offered themselves, Mr 5:22,35-38; Lu 8:41; 13:14-15; Ac 13:15.
2. "The elders of the synagogue," ?????, ???????????. They appear to have been the counsellors of the head or ruler of the synagogue, and were chosen from among the most powerful and learned of the people, and are hence called ?????????????, Ac 13:15. The council of elders not only took a part in the management of the internal concerns of the synagogue, but also punished transgressors of the public laws, either by turning them out of the synagogue, or decreeing the punishment of thirty- nine stripes, Joh 12:42; 16:2; 2Co 11:24.
3. "The collectors of alms," ???? ????, ????????, "deacons." Although every thing which is said of them by the Jews was not true concerning them in the time of the Apostles, there can be no doubt that there were such officers in the synagogues at that time, Acts 6.
4. "The servants of the synagogue," ???, ????????, Lu 4:20; whose business it was to reach the book of the law to the person who was to read it, and to receive it back again, and to perform other services. The ceremonies which prevail in the synagogues at the present day in presenting the law were not observed in the time of our Saviour.
5. "The messenger or legate of the synagogue," ???? ????. This was a person who was sent from synagogues abroad, to carry alms to Jerusalem. The name, messenger of the synagogue, was applied likewise to any person, who was commissioned by a synagogue, and sent forth to propagate religious knowledge. A person likewise was denominated the messenger, or angel, ????????, ??? ???????? ?????????, &c, who was selected by the assembly to recite for them the prayers; the same that is called by the Jews of modern times the synagogue singer, or cantilator, Re 2:1,8,12,18; 3:1,7,14.
The Jews anciently called those persons who, from their superior erudition, were capable of teaching in the synagogue, ??????, "shepherds," or "pastors." They applied the same term, at least in more recent times, to the elders of the synagogue, and also to the collectors of alms, or deacons. The ground of the application of this term in such a way, is as follows: the word ???? is, without doubt, derived from the Greek word ??????, "bread," or "a fragment of bread;" and, as it is used in the Targums, it corresponds to the Hebrew verb ???, "to feed." It is easy to see, therefore, how the word ???? might be applied to persons who sustained offices in the synagogue, in the same way as ??? is applied to kings, &c.
We do not find mention made of public worship in the synagogues, except on the Sabbath, Mt 12:9; Mr 1:21; 3:1; 6:2; Lu 4:16,32-33; 6:6; 13:10; Ac 13:14; 15:21; 16:13-25; 17:2; 18:4. What is said of St. Paul's hiring the school of one Tyrannus at Ephesus, and teaching in it daily, is a peculiar instance, Ac 19:9-10. Yet there can be no doubt that those Jews who were unable to go to Jerusalem attended worship on their festival days, as well as on the Sabbath, in their own synagogues. Individuals sometimes offered their private prayers in the
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Thus went Jesus about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all sorts of diseases and infirmities among the people:
they affect the uppermost place at feasts, the principal chair in the synagogues,
As soon as they were come to Capernaum, he entred into the synagogue, and it being the sabbath, instructed them.
Another time he entred into the synagogue, when a man was there who had a withered hand.
when one of the rulers of the synagogue, Jairus by name, came, and as soon as he saw him, fell at his feet,
Before he had done speaking, messengers came from the ruler of the synagogue's house, who said, "your daughter is dead, why do you give the master any further trouble?" Jesus, upon hearing that, immediately said to the ruler of the synagogue, "be not afraid, only believe." read more. and he suffered no man to follow him, except Peter, and James, and John the brother of James: being come to the house of the ruler of the synagogue, and seeing a tumultuous crowd of people weeping and howling,
when the sabbath was come, he preach'd in the synagogue, to the great astonishment of many, who upon hearing his discourse, said, how came he by all this? what strange endowment of knowledge is this, that he should work such miracles?
being come to Nazareth, where he had been brought up; according to his custom, he went into the synagogue on the sabbath-day, and standing up to read,
being come to Nazareth, where he had been brought up; according to his custom, he went into the synagogue on the sabbath-day, and standing up to read,
being come to Nazareth, where he had been brought up; according to his custom, he went into the synagogue on the sabbath-day, and standing up to read,
being come to Nazareth, where he had been brought up; according to his custom, he went into the synagogue on the sabbath-day, and standing up to read,
being come to Nazareth, where he had been brought up; according to his custom, he went into the synagogue on the sabbath-day, and standing up to read,
being come to Nazareth, where he had been brought up; according to his custom, he went into the synagogue on the sabbath-day, and standing up to read, they delivered to him the book of the prophet Esaias, and upon opening the book, that passage occurr'd, where it is written,
they delivered to him the book of the prophet Esaias, and upon opening the book, that passage occurr'd, where it is written, "the spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor, he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised, read more. to proclaim the favourable year of the Lord." then he closed the book, and returning it to the minister, he sat down: and as the eyes of the whole synagogue were fix'd with attention upon him,
then he closed the book, and returning it to the minister, he sat down: and as the eyes of the whole synagogue were fix'd with attention upon him, he undertook to show them, how the passage they had heard, was actually then accomplished.
and they were astonished at his doctrine, for he spoke with authority. now there was in the synagogue a man possess'd with the spirit of an impure demon, who roar'd out, in these words, let us alone;
On another sabbath-day it happen'd, that he went into the synagogue to preach, where a man was present, who had the palsy in his right hand.
Some time after, a person nam'd Jairus, a ruler of the synagogue, came to Jesus, and upon his knees desired him to come to his house:
As he was teaching in a synagogue on the sabbath-day, a woman was present,
but the ruler of the synagogue being highly incensed at Jesus's healing on the sabbath-day, said to the people, there are six days for work, you should come therefore for cure on those days, and not on the sabbath. to which Jesus replied, thou hypocrite, who is there among you that scruples to untie his ox or his ass, and lead him from the stall to water on the sabbath-day?
nevertheless there were many even among the chief rulers, who believed on him; but they did not own it publickly for fear the Pharisees should excommunicate them.
they shall expel you out of the synagogues: yea, the time is coming, when it will be thought an agreeable sacrifice to God for any one to take away your lives.
they continued stedfastly in the apostolical doctrine of a community, and in breaking of bread, and in prayers.
it is to you that God first of all sent his son Jesus, having raised him up to bless you, provided you all renounce your iniquities.
and every day either in the temple or in private houses they continued to preach and proclaim Jesus to be the Christ.
when some out of the several synagogues, belonging to the freed men, to the Cyrenians, Alexandrians, and to those of Cilicia, and of Asia, came to dispute with Stephen.
when they were arrived at Salamis, they preach'd the word of God in the synagogues of the Jews, and had John for their assistant.
From Perga they went to Antioch in Pisidia, and going to the synagogue on the sabbath-day, they took their places, and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
for as to the law of Moses, that has been published in every city a considerable time, being read in the synagogues every sabbath-day.
for as to the law of Moses, that has been published in every city a considerable time, being read in the synagogues every sabbath-day.
they were affected with joy at the comfortable contents, as for Judas and Silas,
we went out of town on the sabbath towards the river, where the Jews were allowed to have an oratory. so we took our places, and convers'd with the women, that came there. one of them was nam'd Lydia of Thyatira, a trader in purple, and a Jewish proselyte. she heard us: and the Lord inclin'd her heart to attend to what Paul said. read more. so that having been baptized with her family, she made us this request, if you think me sincere in my profession, pray come and lodge at my house; and she prevail'd upon us. One day as we went to the oratory, we happen'd to meet a slave, who had the spirit Python, and was very gainful to her masters by telling of fortunes. as she followed Paul and the rest of us, she cried out, these men are the servants of the most high God, who show you the way to salvation. this she did for several days, till Paul tir'd with it turn'd about, and said to the spirit, in the name of Jesus Christ I command you to quit her; and instantly he came out. her masters finding they had lost such a prospect of gain, seized upon Paul and Silas, and hawl'd them to the publick place before the magistrates. having presented them to the Officers, they said, these men, who are Jews, raise great disorders in our city, and preach such maxims, as it is not lawful for Romans, as we are, to admit or practise. upon this the populace rose upon them, and the Officers order'd them to be stript and scourg'd. after they had been severely lash'd, they were thrown into prison, the jayler being charg'd to keep them safe. in consequence of this order he thrust them into the inner prison, and made their feet fast in the stocks. At midnight Paul and Silas went to prayers, and sang praises to God, which the other prisoners heard:
Paul, as was his custom, us'd to go there, and for three sabbath-days discours'd to the Jews from the scriptures,
and try'd to gain upon the Jews and the Greek proselytes:
but some of them being such obdurate infidels as to inveigh against the institution before the populace, he retired, and taking the disciples with him, he instructed them daily in the school of one Tyrannus.
but some of them being such obdurate infidels as to inveigh against the institution before the populace, he retired, and taking the disciples with him, he instructed them daily in the school of one Tyrannus. this he continued for two years; so that the Jews and proselytes of that part of Asia heard the doctrine of the Lord Jesus.
on the first day of the week we assembled to break bread, when Paul, who was to depart on the morrow, gave them a sermon, which lasted till midnight.
on the first day of the week we assembled to break bread, when Paul, who was to depart on the morrow, gave them a sermon, which lasted till midnight. in the upper chamber where we were assembled, several lamps were burning:
in the upper chamber where we were assembled, several lamps were burning:
in the upper chamber where we were assembled, several lamps were burning: and as Paul continued his discourse a great while, a young man, named Eutychus, who was sitting in the window, was seiz'd with a deep sleep, which quite o'er-came him; so that he fell down from the third story, and was taken up dead.
and as Paul continued his discourse a great while, a young man, named Eutychus, who was sitting in the window, was seiz'd with a deep sleep, which quite o'er-came him; so that he fell down from the third story, and was taken up dead. so Paul went down, and stooping over him, he embraced him, and said, don't trouble your selves; for his life is in him.
so Paul went down, and stooping over him, he embraced him, and said, don't trouble your selves; for his life is in him. then Paul went up again, and having broken bread and eaten, he reassumed his discourse till break of day, and then departed.
then Paul went up again, and having broken bread and eaten, he reassumed his discourse till break of day, and then departed.
salute the church that is in their house. salute my dear Epenetus, who is the first christian convert of Asia.
or prophesies with her head uncovered, dishonoureth the man who is her head: for it is the same thing as if her head was shav'd.
however, the man and the woman are equal with respect to the Lord. for as the woman was taken from the man, so man is born of the woman: and all are from God. read more. Be you yourselves judges: is it decent for a woman to pray to God without a veil? does not settled custom show it is a shame for a man to have long hair? on the contrary, such is an ornament to a woman: because it was given her as a sort of veil. but if any man has a mind to be contentious, I answer, we have no such custom, nor any of the churches of God.
Cultivate social virtue; then desire spiritual gifts, but chiefly that of explaining the prophetical writings. for he that speaks in an unknown tongue, speaks not to men, but to God: for no man can understand the mysteries he delivers by the spirit. read more. but he that expounds, speaks to the edification, exhortation, and comfort of men. he that speaks in an unknown tongue, edifies himself alone: but he that expounds, edifies the church. I wish you all had the gift of languages, but rather that you expounded: for greater is he that expounds, than he that speaks unknown languages, except he interpret what he says, that the church may be edified by it. for instance, brethren, if I deliver myself to you in an unknown tongue, what good shall I do you, except I deliver to you the meaning of what is said, whether it relate to revelation, to mystical knowledge, to prophecy, or to doctrine. And even inanimate instruments of sound, whether pipe or harp, except they have a distinct variety of notes, how can they express any significant tune? for if the trumpet give an undistinguish'd sound, who shall prepare himself to the battle? in like manner, if you express yourselves in words of obscure signification, you may as well talk to the wind, for how shall any comprehend you? there are, it may be, as many different languages in the world as there are people, and none of them without signification. therefore if I don't know the meaning of the language, with respect to him that speaks, I shall be a barbarian; and he that speaks shall be a barbarian to me. But since there is emulation among you concerning spiritual gifts, seek to abound in the exercise of such gifts as tend most to the edification of the church. wherefore let him that speaketh in an unknown tongue, pray for the gift of interpretation. for if I pray in an unknown tongue, my spirit indeed prays, but my meaning is of no benefit to others. what then is to be done? why, I will pray by the spirit, but my prayer shall be intelligible: I will sing by the spirit, but my hymn shall be intelligible. otherwise if you should give thanks by the spirit in an unknown tongue, the hearer cannot but appear unlearned upon this occasion; how then can he say Amen to thy thanksgiving? since he does not conceive what you say. thy thanksgiving indeed is right, but the other is not all edified by it. I thank God, I speak more languages than you all: yet in the church I had rather speak five words that convey my meaning to the instruction of others, than ten thousand words in an unknown tongue. Brethren, be not childish in understanding: be as innocent as babes, but use your understanding like men. in the law it is written, " with men of other tongues and other lips, will I speak unto this people: and yet for all that will they not hear me, saith the Lord." wherefore tongues are for a sign, not to believers, but to unbelievers: but expounding the prophets, not for unbelievers so much as for those who believe. when therefore the whole church is assembled, and all speak different languages, if such as are either unlearned, or are unbelievers should come in, will they not say you are all mad? but if you all expound, and an unbeliever, or one unlearned come in, he is examin'd by all, he is tryed by all: the secrets of his heart become manifest; and so falling down on his face, he will worship God, and declare that God is certainly amongst you. what is then to be done, my brethren? when you come together, one of you with a psalm, another with a doctrine, another with a strange tongue, another with a revelation, another with an interpretation: let the whole be done to edification. and if any man do speak in an unknown tongue, let but two speak, or three at the most, and that by turns: and let there be but one to interpret. but if there be no interpreter, let him keep silence in the church; and tacitly address himself to God. of the prophets let but two or three speak by turns, and let the others deliberate. if the meaning be revealed to another that sits by, let the first be silent. for ye may all prophesy one by one, that all may receive instruction and exhortation. the prophetic gifts are to be subservient to the prophets. for God is not the God of confusion, but of peace, in all christian assemblies. Let your women be silent in your assemblies: for they are not allowed to discourse there; but are to observe orders, as indeed the law implies: and if they desire to have information about any point, let them consult their husbands at home: for it does not become women to ask questions in the church. What, did the gospel take its rise from you? or was it communicated to you alone? if any one pretends to be a prophet, or to spiritual gifts, let him be assured that the rules which I have here prescrib'd, are the commandments of the Lord. but if he will be blind, I leave him to his blindness. wherefore, brethren, zealously exercise the gift of prophecy, and don't prohibit those that speak in an unknown language. let all things be done with decency, and without disorder.
nevertheless, when Moses is read, the veil upon their mind continues unto this day:
Salute our brethren of Laodicea, and Nymphas, and the
if you should respectfully say to the suit of fine cloths, sit you there, that's for quality; and to the poor man, stand thou there, or place your self at my feet:
To the angel of the church of Ephesus, write, "HE that holds the seven stars in his right hand, who walks in the midst of the seven golden candlesticks, says thus,
And to the angel of the church in Smyrna, write, "THESE things saith the first and last, who was dead, and is alive." "I know thy works, thy tribulation and poverty (tho' 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 church in Pergamos, write, "THESE things, saith he, who hath the sharp sword with two edges,
And unto the angel of the church in Thyatira, write, "THESE things saith the son of God, whose eyes are like a flame of fire, and his feet like fine brass; I know thy works,
And unto the angel of the church in Sardis, write, "THESE things saith he that hath the seven spirits of God and the seven stars; I know thy works, that thou hast the reputation of being alive, but art dead.
And to the angel of the church in Philadelphia, write, "THESE things saith He that is holy, He that is true, He that hath the key of David, He that openeth what no man can shut; and shutteth what no man can open:
you shall see I will make those of the synagogue of satan, who say they are Jews, and are not, but do lye: you shall see I will make them come, and throw themselves at your feet, and they shall know that you are the objects of my love.
And unto the angel of the church of the Laodiceans, write, "these things saith the AMEN, the faithful and true witness, the beginning of the creation of God;