Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
See Verses Found in Dictionary
"And whenever you pray, do not be like the hypocrites. For they love to stand and pray in the synagogues and on the corners of the avenues, in order that men may see them. In solemn truth I tell you that they have their reward in full.
"But beware of men! For they will give you up to the Sanhedrin, and flog you in their synagogues.
and came into his own country, where he continued teaching the people in their synagogues, until they were amazed. "Where did he get such wisdom?" they said, "and such wondrous powers?
"and lengthen the tassels, and are fond of the best places at banquets, and the front seats in the synagogues.
When it came Sabbath he began to teach in the synagogue; many, as they listened, were deeply impressed. "Where did he get all this?" they asked; "What is the wisdom that is given to this man, and miracles such as these that happen at his hands?
And whenever you stand up to pray, forgive, if you have anything against any one, that so your Father also who is in heaven may forgive you your trespasses."
"You yourselves must be on your guard. They will hand you over to the courts, and you will be flogged on the synagogues; and you will stand before rulers and kings for my sake, to witness to them for me.
Then rolling up the papyrus, he gave it back to the attendant and sat down.
"for he loves our nation, and himself has built a synagogue for us."
"The Pharisee stood apart and thus began to pray by himself. "'O God, I thank thee that I am not like the rest of men, extortioners, rogues, adulterers, or even like this tax gatherer;
"But the tax-gatherer, standing far back, would not lift up so much as his eyes to heaven, but kept beating his breast and saying, "'O God be merciful to me, the sinner!'
This his parents said because they were afraid of the Jews, for the Jews had already agreed that if any one should confess that he was the Christ, he should be expelled from the synagogue.
Nevertheless, even among the rulers many believed on him, but did not confess in on account of the Pharisees, for fear lest they be put out of the Synagogue.
"They will excommunicate you from their synagogues; indeed the time is coming when any one who kills you will suppose that he is doing God's service.
Jesus answered him. "I have spoken to all the world openly. I always taught in a synagogue and in the temple, places where all the Jews are wont to assemble, and in secret I have spoken nothing.
But certain men from the so-called "Synagogue of the Freedmen" and certain Cyrenians, and Alexandrians, Cilicians, and men from Roman Asia, started to dispute with Stephen,
And while they were in Salamis, they proclaimed the word of God in the synagogues of the Jews.
And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
"For those who dwell in Jerusalem, and their rulers, because they knew him not, nor the utterances of the prophets which are read every Sabbath, fulfilled them by condemning him.
On the next Sabbath almost the entire city was gathered together to know the word of God.
In Iconium it happened that they went together to the synagogue of the Jews, and so spoke that a great number both of Jews and of Gentiles believed.
"For Moses from the earliest times has had his preachers in every town where he is read aloud, Sabbath after Sabbath, in the synagogues."
and Paul, according to his usual custom, went in to them and, for three Sabbath Days, he reasoned with them out of the Scriptures, explaining and quoting passages to prove that the Messiah had to suffer and to rise again from the dead and that "This Jesus whom I am proclaiming unto you is the Messiah." read more. Some were persuaded and attached themselves to Paul and Silas, including a number of devout Greeks, and a large number of the leading women.
Now the brothers sent Paul and Silas away by night to Berea. When they got there they betook themselves to the Jewish synagogue.
Every Sabbath he used to preach in the synagogue, and tried to persuade both Jews and Greeks.
He began to speak boldly in the synagogue; and when Priscilla and Aquila heard him they took him home and explained to him more accurately the way of God.
Then Paul went into the synagogue, and there continued to preach fearlessly for about three months, reasoning and persuading them about the kingdom of God.
"'Lord,' I replied, 'they themselves well know that I was beating and imprisoning in synagogue after synagogue those who believed in you,
"In all the synagogues also I punished them oftentimes, and tried to make them blaspheme; and in my mad fury I was pursuing them even to foreign cities.
I say this to shame you. Is it so that there is not among you a single wise man, capable of deciding between a man and his brother?
You are holding fast, and have borne up for my name's sake, and have not grown weary.
Easton
(Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Eze 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezr 8:15; Ne 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Ac 9:20; 13:5; 17/1/type/mnt'>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/mnt'>17:2-4,10,17; 18:4,26; 19:8).
To be "put out of the synagogue," a phrase used by John (Joh 9:22; 12:42; 16:2), means to be excommunicated.
See Verses Found in Dictionary
"But beware of men! For they will give you up to the Sanhedrin, and flog you in their synagogues.
and came into his own country, where he continued teaching the people in their synagogues, until they were amazed. "Where did he get such wisdom?" they said, "and such wondrous powers?
"and lengthen the tassels, and are fond of the best places at banquets, and the front seats in the synagogues.
Then one of the wardens of the synagogue, named Jairus, came up, and as soon as he saw Jesus, fell at his feet, with many entreaties,
When it came Sabbath he began to teach in the synagogue; many, as they listened, were deeply impressed. "Where did he get all this?" they asked; "What is the wisdom that is given to this man, and miracles such as these that happen at his hands?
and he began to teach in their synagogues, and was glorified by all.
Then rolling up the papyrus, he gave it back to the attendant and sat down.
And they all spoke well of him, and marveled at the words of charm that fell from his lips. "Is not this the son of Joseph?" they asked.
"And when they are bringing you before the synagogues and the rulers and authorities, do not worry about how or what you shall answer; or what you shall say;
"But before all these things happen, they will apprehend you and persecute you and deliver you to the synagogues and to prisons, and bring you before kings and governors for the sake of my name.
This his parents said because they were afraid of the Jews, for the Jews had already agreed that if any one should confess that he was the Christ, he should be expelled from the synagogue.
Nevertheless, even among the rulers many believed on him, but did not confess in on account of the Pharisees, for fear lest they be put out of the Synagogue.
"They will excommunicate you from their synagogues; indeed the time is coming when any one who kills you will suppose that he is doing God's service.
Jesus answered him. "I have spoken to all the world openly. I always taught in a synagogue and in the temple, places where all the Jews are wont to assemble, and in secret I have spoken nothing.
And he began at once to proclaim in the synagogues Jesus as the Son of God.
And while they were in Salamis, they proclaimed the word of God in the synagogues of the Jews.
And while they were in Salamis, they proclaimed the word of God in the synagogues of the Jews.
Then they themselves, passing through from Perga, came to Antioch in Pisidia. Here they went into the synagogue on the Sabbath Day and sat down. And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
On the next Sabbath almost the entire city was gathered together to know the word of God.
In Iconium it happened that they went together to the synagogue of the Jews, and so spoke that a great number both of Jews and of Gentiles believed.
Now when they had gone through Amphipolis and Apollonia, they came to Thessalonica. Here there was a Jewish synagogue, and Paul, according to his usual custom, went in to them and, for three Sabbath Days, he reasoned with them out of the Scriptures, read more. explaining and quoting passages to prove that the Messiah had to suffer and to rise again from the dead and that "This Jesus whom I am proclaiming unto you is the Messiah." Some were persuaded and attached themselves to Paul and Silas, including a number of devout Greeks, and a large number of the leading women.
Now the brothers sent Paul and Silas away by night to Berea. When they got there they betook themselves to the Jewish synagogue.
He argued in the synagogues with the Jews and the devout proselytes, and also daily in the market-place with those that met him there.
He argued in the synagogues with the Jews and the devout proselytes, and also daily in the market-place with those that met him there.
Every Sabbath he used to preach in the synagogue, and tried to persuade both Jews and Greeks.
Every Sabbath he used to preach in the synagogue, and tried to persuade both Jews and Greeks.
He began to speak boldly in the synagogue; and when Priscilla and Aquila heard him they took him home and explained to him more accurately the way of God.
Then Paul went into the synagogue, and there continued to preach fearlessly for about three months, reasoning and persuading them about the kingdom of God.
"'Lord,' I replied, 'they themselves well know that I was beating and imprisoning in synagogue after synagogue those who believed in you,
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
See Verses Found in Dictionary
"You have heard that it was said to the ancients, "Thou shall not commit murder, and "He who commits murder shall be liable to condemnation by the court; but I say to you that he who becomes angry with his brother shall be liable to condemnation by the court; and he who says to his brother 'Raca,' shall be liable to condemnation by the Sanhedrin, while he who curses his brother shall be liable to the Gehenna of Fire. read more. "If therefore when you are offering your gift upon the altar, and there remember that your brother has a grievance against you, "leave there your gift before the altar, and go and make friends with your brother, first of all; then come and offer your gift. "Come to terms with your opponent quickly, while you are yet with him on the way [to the court], to prevent your opponent from handing you over to the judge, and the judge to the jailer, and so you be thrown into prison. "I tell you truly that you would certainly not get out from there until you had paid back the last cent. "You have heard that it was said, "Thou shalt not commit adultery.
"Again you have heard that it was said to the men of old, "You must not forswear yourselves, but must perform your vows to the Lord.
"But beware of men! For they will give you up to the Sanhedrin, and flog you in their synagogues.
"If your brother sins against you, go and show him, between yourself and him alone. If he listens, you have won your brother. "But if he will not listen to you, take one or two others along, so that by the testimony of two or three witnesses every word may be established. If he will not listen to them, tell the church; read more. "but if he will not heed the church, let him be to you as a Gentile or a tax-gatherer. "I tell you all in solemn truth that whatever you forbid upon earth will be forbidden in heaven, and whatever you permit on earth will be permitted in heaven.
"and lengthen the tassels, and are fond of the best places at banquets, and the front seats in the synagogues.
For the Pharisees and all of the Jews do not eat until they have ceremoniously washed their hands in obedience to the tradition of the elders;
"You yourselves must be on your guard. They will hand you over to the courts, and you will be flogged on the synagogues; and you will stand before rulers and kings for my sake, to witness to them for me.
Then he came to Nazareth where he had been brought up. and, as was his custom, he entered into the synagogue on the Sabbath Day, and stood up to read. And there was handed him the roll of the prophet Isaiah; and unrolling it 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 proclaim release to the prisoners, And recovery of sight to the blind; To set at liberty those that are bruised, To proclaim the acceptable year of the Lord. Then rolling up the papyrus, he gave it back to the attendant and sat down.
So when the captain heard about Jesus, he sent elders of the Jews to ask him to come and save his slave.
"for he loves our nation, and himself has built a synagogue for us."
for they were all waiting for him. Just then there came a man named Jarius, and he was ruler in the synagogue. He fell down at Jesus' feet and begged him to come into his house;
As he was speaking some one came from the house of the synagogue, saying. "Your daughter is dead! Do not trouble the Master."
"And when they are bringing you before the synagogues and the rulers and authorities, do not worry about how or what you shall answer; or what you shall say;
"The Pharisee stood apart and thus began to pray by himself. "'O God, I thank thee that I am not like the rest of men, extortioners, rogues, adulterers, or even like this tax gatherer;
"But before all these things happen, they will apprehend you and persecute you and deliver you to the synagogues and to prisons, and bring you before kings and governors for the sake of my name.
This his parents said because they were afraid of the Jews, for the Jews had already agreed that if any one should confess that he was the Christ, he should be expelled from the synagogue.
Nevertheless, even among the rulers many believed on him, but did not confess in on account of the Pharisees, for fear lest they be put out of the Synagogue.
Now just before the feast of the Passover, Jesus, knowing that his hour was come when he should leave this world to go to the Father, having loved his own who were in the world, showed forth his love to the end. So while supper was proceeding, and the devil had already put it into the heart of Judas Iscariot, the son of Simon, to betray him, read more. Jesus, knowing that the Father had given everything into his hands, and that he was come from God, and was now going to God, rose from supper, laid aside his upper garments, and took a towel and girded himself. Then he poured water into the basin, and began to wash the feet of his disciples and to wipe them with the towel with which he had girded himself. Then he came to Simon Peter, who said to him, "Lord, are you going to wash my feet?" Jesus answered him, "What I am doing you do not understand now, but you will understand it later." Peter answered, "No, never shall you wash my feet." "If I do not wash you," said Jesus, "you have no part in me." "Lord," said Simon Peter, "not my feet only, but also my hands and my head." Jesus said: "He who has bathed needs only to have his feet washed, and he is altogether clean; and you are clean, but not all of you." (For he knew who should betray him, for that reason he said that they were not every one of them clean.) So after he had washed their feet, and had put on his upper garments again, and taken his place, he said to them. "Do you understand what I have been doing to you? You call me 'Teacher' and 'Master', and you say well, for such I am. If then I have washed your feet, I the 'Master' and the 'Teacher', you also ought to wash one another's feet, for I have given you an example, that you also should do what I have done to you.
One day Peter and John were going up together for the hour of prayer, at three in the afternoon,
But certain men from the so-called "Synagogue of the Freedmen" and certain Cyrenians, and Alexandrians, Cilicians, and men from Roman Asia, started to dispute with Stephen,
and begged of him letters addressed to the synagogues in Damascus, so that if he found any that were of the Way, either men or women, he could bind them and bring them to Jerusalem.
About three o'clock one afternoon he had a vision, and distinctly saw an angel of God enter his house and say to him, "Cornelius."
The next day, while they were still on their way and were approaching the town, about noon, Peter went up to the housetop to pray.
And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
"For Moses from the earliest times has had his preachers in every town where he is read aloud, Sabbath after Sabbath, in the synagogues."
"For Moses from the earliest times has had his preachers in every town where he is read aloud, Sabbath after Sabbath, in the synagogues."
On the Sabbath Day we went outside the city gate, to a riverside, where we supposed there was a place of prayer; and we sat down and talked to the women who had gathered there.
"To this the high priest and all the council of elders are witnesses. It was from them that I received letters to the brothers in Damascus, and I was already on my way to bring those also who were there back to Jerusalem, in bonds, for punishment.
Dare any one of you who has a grievance against his neighbor go to law before heathen judges, instead of before the saints? Do you not know that the saints will judge the world? And if the world is to be tried by you, are you unfit to try such trifling cases? read more. Do you not know that we are to try angels? How much more, then, the affairs of life. Why then, if you have cases relating to earthly affairs which need to be decided, is it men who are absolutely nothing in the church whom you make your judges? I say this to shame you. Is it so that there is not among you a single wise man, capable of deciding between a man and his brother? Must brother go to law with brother, and that, too, before unbelievers? Indeed, to say nothing more, the fact that you have lawsuits with one another is altogether a defect in you. Why not rather suffer injustice? Why not rather endure being cheated? On the contrary, you yourselves are inflicting injustice and fraud, and that upon your brothers.
Every man who prays or prophesies with head veiled dishonors his Head;
Again, when you meet together, there is no true eating of the Lord's Supper;
For if you in your spirit bless God, how shall he who fills the place of the unlearned say the Amen to your thanksgiving, when he does not know what you are talking about?
Let everything be done decently and in order.
If any one does not love the Lord, let him be accursed. Our Lord is coming.
But even though I myself or an angel from heaven were to preach any gospel other than that which I did preach to you, let him be accursed. I have said it before, and I now repeat it, if any one is preaching a gospel to you other than that which you have received, let him be accursed.
It is he who made some men apostles, some prophets, some evangelists, and some pastors and teachers,
This is a faithful saying, "If any man is seeking the office of a minister he is aspiring to a noble task." The minister should be a man of blameless character; he should be husband of but one wife; he should live a sober, self-restrained, orderly life; he should be hospitable, skilled in teaching; read more. no drinker or brawler; but forbearing, peaceable, and no money-lover; he should be a man who rules his own household well, and keeps his children ever under control and thoroughly well behaved. For if a man does not know how to rule his own household, how shall he take charge of a church of God? He must not be a recent convert, lest he be blinded with pride, and incur the doom of the devil. He should also have a good reputation among outsiders, lest he fall into reproach, and into a snare of the devil.
Yes! without contradiction, great is the mystery of godliness!
Let the elders who fill their offices well, be held worthy of twofold honor; especially those who have the task of preaching and teaching.
men who are blameless, the husband of one wife, with believing children who are not accused of riot or insubordination. For indeed a presiding officer, as God's steward, ought to be blameless, not self-willed or quick-tempered, not a drunkard or violent, or greedy of filthy lucre; read more. but he must be hospitable, a lover of the good, sober-minded, just, holy, self-controlled. He must hold to the faithful word according to the teaching, so that he may be able both to encourage by sound teaching, and to confute our opponents.
This testimony is true. So rebuke them sharply,
let us draw near with a true heart, in full assurance of faith, our hearts sprinkled from and evil conscience, and our bodies bathed in pure water.
Remember your leaders, the men who spoke the message of God to you; consider the issue of their lives, and imitate their faith.
Suppose a man comes into your synagogue with a gold ring and dazzling clothes, and suppose a poor man comes in, also, in shabby clothes,
Suppose a man comes into your synagogue with a gold ring and dazzling clothes, and suppose a poor man comes in, also, in shabby clothes, and you look up to him who wears the fine clothing, and say to him, "Sit here in this fine place!" and to the poor man you say, "Stand there!" or "Sit on the floor at my feet!"
I was in the Spirit on the Lord's day, and I heard a loud voice behind me, like a trumpet,
The mystery of the seven stars which you saw in my right hand, and the seven golden candlesticks, is this. The seven stars are the angels of the seven churches, and the seven candlesticks are the seven churches."
To the angel of the Church in Ephesus, write. These are the words of Him who holds the seven stars in his right hand, and who walks among the seven golden candlesticks.
I know your persecution and your poverty??ut you are rich! I know the reviling of those who say that they themselves are Jews, when they are not, but are a synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
See Verses Found in Dictionary
Then Jesus went about through Galilee, teaching in the synagogues, and preaching the gospel of the kingdom, and healing every kind of disease and infirmity among the people.
Then Jesus went about through Galilee, teaching in the synagogues, and preaching the gospel of the kingdom, and healing every kind of disease and infirmity among the people.
"And whatever you give alms, do not sound a trumpet before you as the hypocrites do in the synagogues and streets, in order that men may praise them. In solemn truth I tell you they already have their reward in full.
"But beware of men! For they will give you up to the Sanhedrin, and flog you in their synagogues.
"For they do all their good deeds to be gazed on of men. They widen their phylacteries,
"For this cause, behold! I am sending you prophets and wise men and scribes. Some of them you will kill and crucify; some of them you will scourge in your synagogues, and pursue from city to city;
So they came to Capernaum, and as soon as the Sabbath Day came he went into the synagogue and began to teach.
Then one of the wardens of the synagogue, named Jairus, came up, and as soon as he saw Jesus, fell at his feet, with many entreaties,
When it came Sabbath he began to teach in the synagogue; many, as they listened, were deeply impressed. "Where did he get all this?" they asked; "What is the wisdom that is given to this man, and miracles such as these that happen at his hands?
Then he came to Nazareth where he had been brought up. and, as was his custom, he entered into the synagogue on the Sabbath Day, and stood up to read. And there was handed him the roll of the prophet Isaiah; and unrolling it 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 proclaim release to the prisoners, And recovery of sight to the blind; To set at liberty those that are bruised, To proclaim the acceptable year of the Lord. Then rolling up the papyrus, he gave it back to the attendant and sat down.
Then rolling up the papyrus, he gave it back to the attendant and sat down.
for they were all waiting for him. Just then there came a man named Jarius, and he was ruler in the synagogue. He fell down at Jesus' feet and begged him to come into his house;
But the ruler of the synagogue was indignant at Jesus for healing her on the Sabbath, and said to the crowd. "There are six days of the week on which men ought to work. Therefore come during those, and get cured, but not on the Sabbath Day."
Then the Jews said to one another. "Where does this fellow intend to go, so that we shall not find him? He is not intending to go to the Dispersion among the Greeks and to teach the Greeks, is he?
But certain men from the so-called "Synagogue of the Freedmen" and certain Cyrenians, and Alexandrians, Cilicians, and men from Roman Asia, started to dispute with Stephen,
and begged of him letters addressed to the synagogues in Damascus, so that if he found any that were of the Way, either men or women, he could bind them and bring them to Jerusalem.
And while they were in Salamis, they proclaimed the word of God in the synagogues of the Jews.
And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
"For Moses from the earliest times has had his preachers in every town where he is read aloud, Sabbath after Sabbath, in the synagogues."
On the Sabbath Day we went outside the city gate, to a riverside, where we supposed there was a place of prayer; and we sat down and talked to the women who had gathered there.
For if you in your spirit bless God, how shall he who fills the place of the unlearned say the Amen to your thanksgiving, when he does not know what you are talking about?
James, a slave of God and of the Lord Jesus Christ, sends greeting to the twelve tribes that are scattered abroad.
I know your persecution and your poverty??ut you are rich! I know the reviling of those who say that they themselves are Jews, when they are not, but are a synagogue of Satan.
Behold, I am making those of the synagogue of Satan, those who say they are Jews, but are not, but are lying; behold, I will make them to come and bow in reverence before your feet, and to know that I have loved you.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
See Verses Found in Dictionary
Then Jesus went about through Galilee, teaching in the synagogues, and preaching the gospel of the kingdom, and healing every kind of disease and infirmity among the people.
"And whatever you give alms, do not sound a trumpet before you as the hypocrites do in the synagogues and streets, in order that men may praise them. In solemn truth I tell you they already have their reward in full.
"And whenever you pray, do not be like the hypocrites. For they love to stand and pray in the synagogues and on the corners of the avenues, in order that men may see them. In solemn truth I tell you that they have their reward in full.
"But beware of men! For they will give you up to the Sanhedrin, and flog you in their synagogues.
"and lengthen the tassels, and are fond of the best places at banquets, and the front seats in the synagogues.
Then one of the wardens of the synagogue, named Jairus, came up, and as soon as he saw Jesus, fell at his feet, with many entreaties,
While he was still speaking men came from the house of the warden of the synagogue to tell him, "Your daughter is dead, why trouble the Teacher any further?" But Jesus, paying no attention to the remark, said to the warden of the synagogue, "Have no fear, only believe."
As they came to the house of the warden of the synagogue, he gazed upon a tumult, many weeping and wailing shrilly.
Then rolling up the papyrus, he gave it back to the attendant and sat down.
So when the captain heard about Jesus, he sent elders of the Jews to ask him to come and save his slave.
"for he loves our nation, and himself has built a synagogue for us."
As he was speaking some one came from the house of the synagogue, saying. "Your daughter is dead! Do not trouble the Master."
But the ruler of the synagogue was indignant at Jesus for healing her on the Sabbath, and said to the crowd. "There are six days of the week on which men ought to work. Therefore come during those, and get cured, but not on the Sabbath Day."
This his parents said because they were afraid of the Jews, for the Jews had already agreed that if any one should confess that he was the Christ, he should be expelled from the synagogue.
They answered, "You were wholly born in sins, and do you teach us?" Then they cast him out. Jesus heard that they had cast him out; and when he had found him, he said, "Do you believe in the Son of man?" read more. "Who is he, Sir," he replied, "that I may believe on him." "You have already seen him," Jesus answered, "and it is he who now speaks to you." "I do believe, Sir," said the man, and he prostrated himself at his feet. And Jesus said,
Nevertheless, even among the rulers many believed on him, but did not confess in on account of the Pharisees, for fear lest they be put out of the Synagogue. For they loved the approval of men rather than the approval of God.
"They will excommunicate you from their synagogues; indeed the time is coming when any one who kills you will suppose that he is doing God's service.
"Take him yourselves," answered Pilate, "and judge him according to your law."
And he began at once to proclaim in the synagogues Jesus as the Son of God.
And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
When they saw the crowds, the Jews were filled with jealousy, and began to contradict Paul's statements, and to abuse him.
Every Sabbath he used to preach in the synagogue, and tried to persuade both Jews and Greeks.
And Crispus, the warden of the synagogue, believed on the Lord, with all his household; and many of the Corinthians from time to time listened, believed, and were baptized.
Then they all laid hold of Sosthenes, the warden of the synagogue, and beat him in front of the tribunal; but Gallio took no notice.
When they came to Ephesus he left them there; but he himself entered into the synagogue and reasoned with the Jews.
Then Paul went into the synagogue, and there continued to preach fearlessly for about three months, reasoning and persuading them about the kingdom of God.
"'Lord,' I replied, 'they themselves well know that I was beating and imprisoning in synagogue after synagogue those who believed in you,
Five times at the hands of the Jews, I have received one short of forty lashes.
Suppose a man comes into your synagogue with a gold ring and dazzling clothes, and suppose a poor man comes in, also, in shabby clothes, and you look up to him who wears the fine clothing, and say to him, "Sit here in this fine place!" and to the poor man you say, "Stand there!" or "Sit on the floor at my feet!"
I know your persecution and your poverty??ut you are rich! I know the reviling of those who say that they themselves are Jews, when they are not, but are a synagogue of Satan.
Behold, I am making those of the synagogue of Satan, those who say they are Jews, but are not, but are lying; behold, I will make them to come and bow in reverence before your feet, and to know that I have loved you.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
See Verses Found in Dictionary
"But beware of men! For they will give you up to the Sanhedrin, and flog you in their synagogues.
"and lengthen the tassels, and are fond of the best places at banquets, and the front seats in the synagogues.
"You yourselves must be on your guard. They will hand you over to the courts, and you will be flogged on the synagogues; and you will stand before rulers and kings for my sake, to witness to them for me.
Then rolling up the papyrus, he gave it back to the attendant and sat down.
So when the captain heard about Jesus, he sent elders of the Jews to ask him to come and save his slave.
"for he loves our nation, and himself has built a synagogue for us."
for they were all waiting for him. Just then there came a man named Jarius, and he was ruler in the synagogue. He fell down at Jesus' feet and begged him to come into his house;
As he was speaking some one came from the house of the synagogue, saying. "Your daughter is dead! Do not trouble the Master."
It happened he was praying in a certain place, and when he stopped, one of his disciples said to him, "Master, teach us how to pray, just as John taught his disciples."
But the ruler of the synagogue was indignant at Jesus for healing her on the Sabbath, and said to the crowd. "There are six days of the week on which men ought to work. Therefore come during those, and get cured, but not on the Sabbath Day."
"The Pharisee stood apart and thus began to pray by himself. "'O God, I thank thee that I am not like the rest of men, extortioners, rogues, adulterers, or even like this tax gatherer;
Now just before the feast of the Passover, Jesus, knowing that his hour was come when he should leave this world to go to the Father, having loved his own who were in the world, showed forth his love to the end. So while supper was proceeding, and the devil had already put it into the heart of Judas Iscariot, the son of Simon, to betray him, read more. Jesus, knowing that the Father had given everything into his hands, and that he was come from God, and was now going to God, rose from supper, laid aside his upper garments, and took a towel and girded himself. Then he poured water into the basin, and began to wash the feet of his disciples and to wipe them with the towel with which he had girded himself. Then he came to Simon Peter, who said to him, "Lord, are you going to wash my feet?" Jesus answered him, "What I am doing you do not understand now, but you will understand it later." Peter answered, "No, never shall you wash my feet." "If I do not wash you," said Jesus, "you have no part in me." "Lord," said Simon Peter, "not my feet only, but also my hands and my head." Jesus said: "He who has bathed needs only to have his feet washed, and he is altogether clean; and you are clean, but not all of you." (For he knew who should betray him, for that reason he said that they were not every one of them clean.) So after he had washed their feet, and had put on his upper garments again, and taken his place, he said to them. "Do you understand what I have been doing to you? You call me 'Teacher' and 'Master', and you say well, for such I am. If then I have washed your feet, I the 'Master' and the 'Teacher', you also ought to wash one another's feet, for I have given you an example, that you also should do what I have done to you.
One day Peter and John were going up together for the hour of prayer, at three in the afternoon,
About three o'clock one afternoon he had a vision, and distinctly saw an angel of God enter his house and say to him, "Cornelius."
The next day, while they were still on their way and were approaching the town, about noon, Peter went up to the housetop to pray.
And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
"For Moses from the earliest times has had his preachers in every town where he is read aloud, Sabbath after Sabbath, in the synagogues."
On the Sabbath Day we went outside the city gate, to a riverside, where we supposed there was a place of prayer; and we sat down and talked to the women who had gathered there.
And Crispus, the warden of the synagogue, believed on the Lord, with all his household; and many of the Corinthians from time to time listened, believed, and were baptized.
Then they all laid hold of Sosthenes, the warden of the synagogue, and beat him in front of the tribunal; but Gallio took no notice.
For if you in your spirit bless God, how shall he who fills the place of the unlearned say the Amen to your thanksgiving, when he does not know what you are talking about?
let us draw near with a true heart, in full assurance of faith, our hearts sprinkled from and evil conscience, and our bodies bathed in pure water.
Suppose a man comes into your synagogue with a gold ring and dazzling clothes, and suppose a poor man comes in, also, in shabby clothes, and you look up to him who wears the fine clothing, and say to him, "Sit here in this fine place!" and to the poor man you say, "Stand there!" or "Sit on the floor at my feet!"
Watsons
SYNAGOGUE, ????????, "an assembly," Re 2:9; 3:9. The word often occurs in the Gospels and in the Acts, because Jesus Christ and his Apostles generally went to preach in those places. Although the sacrifices could not be offered, except in the tabernacle or the temple, the other exercises of religion were restricted to no particular place. Accordingly we find that the praises of God were sung, at a very ancient period, in the schools of the prophets; and those who felt any particular interest in religion, were assembled by the seers on the Sabbath, and the new moons, for prayers and religious instruction, 1Sa 10:5-11; 19:18-24; 2Ki 4:23. During the Babylonish captivity, the Jews, who were then deprived of their customary religious privileges, were wont to collect around some prophet or other pious man, who taught them and their children in religion, exhorted to good conduct, and read out of the sacred books, Eze 14:1; 20:1; Da 6:11; Ne 8:18. These assemblies, or meetings, became, in progress of time, fixed to certain places, and a regular order was observed in them. Such appears to have been the origin of synagogues. In speaking of synagogues, it is worthy to be noticed, that there is nothing said in respect to the existence of such buildings in Palestine, during the reign of Antiochus Epiphanes. They are, therefore, by some supposed to have been first erected under the Maccabean princes, but that, in foreign countries, they were much more ancient. Whether this statement be correct or not, it is nevertheless certain, that in the time of the Apostles, there were synagogues wherever there were Jews. They were built, in imitation of the temple of Jerusalem, with a court and porches, as is the case with the synagogues in the east at the present day. In the centre of the court is a chapel, supported by four columns, in which, on an elevation prepared for it, is placed the book of the law, rolled up. This, on the appointed days, is publicly read. In addition to the chapel, there is erected within the court a large covered hall or vestry, into which the people retire, when the weather happens to be cold and stormy, and each family has its particular seat. The uppermost seats in the synagogue, that is, those which were nearest the chapel where the sacred books were kept, were esteemed peculiarly honourable, Mt 23:6; Jas 2:3. The "proseuchae," ?????????, are understood by some to be smaller synagogues, but by others are supposed to be particular places under the open sky, where the Jews assembled for religious exercise. But Josephus calls the proseucha of Tiberias a large house, which held very many persons. See Proseuchae. The Apostles preached the Gospel in synagogues and proseuchae, and with their adherents performed in them all the religious services. When excluded, they imitated the Jews in those places, where they were too poor to erect these buildings, and held their religious meetings in the houses of individuals. Hence we not only hear of synagogues in houses in the Talmud, but of churches in houses in the New Testament, Ro 16:5; 1Co 16:19; Col 4:15; Php 2; Ac 3:26; 5:42. The Apostles sometimes hired a house, in which they performed religious services, and taught daily, Ac 19:9; 20:8. ???????? means literally a convention or assembly, but by metonymy, was eventually used for the place of assembling; in the same way that ????????, which means literally a calling together, or convocation, signifies also at the present time the place of convocation. Synagogues were sometimes called by the Jews schools; but they were careful to make an accurate distinction between such, and the schools, properly so called, the ??????, or "sublimer schools," in which the Talmud was read, while the law merely was read in the synagogues, which they placed far behind the Talmud.
The mode of conducting religious instruction and worship in the primitive Christian churches, was derived for the most part from the practice which anciently prevailed in synagogues. But there were no regular teachers in the synagogues, who were officially qualified to pronounce discourses before the people; although there were interpreters who rendered into the vernacular tongue, namely, the Hebraeo-aramean, the sections, which had been publicly read in the Hebrew.
The "synagogue preacher," ????, whose business it is, in consequence of his office, to address the people, is an official personage that has been introduced in later times; at least we find no mention of such a one in the New Testament. On the contrary, in the time of Christ, the person who read the section for the Sabbath, or any other person who was respectable for learning and had a readiness of speech, addressed the people, Lu 4:16-21; Ac 13:5,15; 15:21; Mt 4:23.
The other persons who were employed in the services and government of the synagogue, in addition to the one who read the Scriptures, and the person who rendered them into the vernacular tongue, were as follows:
1. "The ruler of the synagogue," ?????????????, ??? ?????, who presided over the assembly, and invited readers and speakers, unless some persons who were acceptable voluntarily offered themselves, Mr 5:22,35-38; Lu 8:41; 13:14-15; Ac 13:15.
2. "The elders of the synagogue," ?????, ???????????. They appear to have been the counsellors of the head or ruler of the synagogue, and were chosen from among the most powerful and learned of the people, and are hence called ?????????????, Ac 13:15. The council of elders not only took a part in the management of the internal concerns of the synagogue, but also punished transgressors of the public laws, either by turning them out of the synagogue, or decreeing the punishment of thirty- nine stripes, Joh 12:42; 16:2; 2Co 11:24.
3. "The collectors of alms," ???? ????, ????????, "deacons." Although every thing which is said of them by the Jews was not true concerning them in the time of the Apostles, there can be no doubt that there were such officers in the synagogues at that time, Acts 6.
4. "The servants of the synagogue," ???, ????????, Lu 4:20; whose business it was to reach the book of the law to the person who was to read it, and to receive it back again, and to perform other services. The ceremonies which prevail in the synagogues at the present day in presenting the law were not observed in the time of our Saviour.
5. "The messenger or legate of the synagogue," ???? ????. This was a person who was sent from synagogues abroad, to carry alms to Jerusalem. The name, messenger of the synagogue, was applied likewise to any person, who was commissioned by a synagogue, and sent forth to propagate religious knowledge. A person likewise was denominated the messenger, or angel, ????????, ??? ???????? ?????????, &c, who was selected by the assembly to recite for them the prayers; the same that is called by the Jews of modern times the synagogue singer, or cantilator, Re 2:1,8,12,18; 3:1,7,14.
The Jews anciently called those persons who, from their superior erudition, were capable of teaching in the synagogue, ??????, "shepherds," or "pastors." They applied the same term, at least in more recent times, to the elders of the synagogue, and also to the collectors of alms, or deacons. The ground of the application of this term in such a way, is as follows: the word ???? is, without doubt, derived from the Greek word ??????, "bread," or "a fragment of bread;" and, as it is used in the Targums, it corresponds to the Hebrew verb ???, "to feed." It is easy to see, therefore, how the word ???? might be applied to persons who sustained offices in the synagogue, in the same way as ??? is applied to kings, &c.
We do not find mention made of public worship in the synagogues, except on the Sabbath, Mt 12:9; Mr 1:21; 3:1; 6:2; Lu 4:16,32-33; 6:6; 13:10; Ac 13:14; 15:21; 16:13-25; 17:2; 18:4. What is said of St. Paul's hiring the school of one Tyrannus at Ephesus, and teaching in it daily, is a peculiar instance, Ac 19:9-10. Yet there can be no doubt that those Jews who were unable to go to Jerusalem attended worship on their festival days, as well as on the Sabbath, in their own synagogues. Individuals sometimes offered their private prayers in the
See Verses Found in Dictionary
Then Jesus went about through Galilee, teaching in the synagogues, and preaching the gospel of the kingdom, and healing every kind of disease and infirmity among the people.
As he passed along he went into their synagogue, and there he saw a man with a withered hand.
"and lengthen the tassels, and are fond of the best places at banquets, and the front seats in the synagogues.
So they came to Capernaum, and as soon as the Sabbath Day came he went into the synagogue and began to teach.
Again he went into a synagogue where there was a man with his hand withered.
Then one of the wardens of the synagogue, named Jairus, came up, and as soon as he saw Jesus, fell at his feet, with many entreaties,
While he was still speaking men came from the house of the warden of the synagogue to tell him, "Your daughter is dead, why trouble the Teacher any further?" But Jesus, paying no attention to the remark, said to the warden of the synagogue, "Have no fear, only believe." read more. He would not permit any one to go with him, except Peter and James and John, the brother of James. As they came to the house of the warden of the synagogue, he gazed upon a tumult, many weeping and wailing shrilly.
When it came Sabbath he began to teach in the synagogue; many, as they listened, were deeply impressed. "Where did he get all this?" they asked; "What is the wisdom that is given to this man, and miracles such as these that happen at his hands?
Then he came to Nazareth where he had been brought up. and, as was his custom, he entered into the synagogue on the Sabbath Day, and stood up to read.
Then he came to Nazareth where he had been brought up. and, as was his custom, he entered into the synagogue on the Sabbath Day, and stood up to read.
Then he came to Nazareth where he had been brought up. and, as was his custom, he entered into the synagogue on the Sabbath Day, and stood up to read.
Then he came to Nazareth where he had been brought up. and, as was his custom, he entered into the synagogue on the Sabbath Day, and stood up to read.
Then he came to Nazareth where he had been brought up. and, as was his custom, he entered into the synagogue on the Sabbath Day, and stood up to read.
Then he came to Nazareth where he had been brought up. and, as was his custom, he entered into the synagogue on the Sabbath Day, and stood up to read. And there was handed him the roll of the prophet Isaiah; and unrolling it he found the place where it was written,
And there was handed him the roll of the prophet Isaiah; and unrolling it 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 proclaim release to the prisoners, And recovery of sight to the blind; To set at liberty those that are bruised, read more. To proclaim the acceptable year of the Lord. Then rolling up the papyrus, he gave it back to the attendant and sat down.
Then rolling up the papyrus, he gave it back to the attendant and sat down. The eyes of all in the synagogue were fixed on him, and he began to say to them, "Today is this scripture fulfilled in your hearing."
They were deeply impressed by his teaching because his speech was with authority. And there was in the synagogue a man possessed by the spirit of a foul demon. He cried out, in a loud voice, saying.
On another Sabbath he went into a synagogue and was teaching; and there was there a man whose right hand was withered.
for they were all waiting for him. Just then there came a man named Jarius, and he was ruler in the synagogue. He fell down at Jesus' feet and begged him to come into his house;
Once he was teaching in one of the synagogues, on the Sabbath,
But the ruler of the synagogue was indignant at Jesus for healing her on the Sabbath, and said to the crowd. "There are six days of the week on which men ought to work. Therefore come during those, and get cured, but not on the Sabbath Day." But the Lord answered him. "Hypocrites!" he said, "does not each one of you loose his ox or his ass from the stall on the Sabbath Day, and lead it to water,
Nevertheless, even among the rulers many believed on him, but did not confess in on account of the Pharisees, for fear lest they be put out of the Synagogue.
"They will excommunicate you from their synagogues; indeed the time is coming when any one who kills you will suppose that he is doing God's service.
and they stedfastly continued in the teaching of the apostles, and in the fellowship, in the breaking of the bread, and in the prayers.
"It was for you first that God raised up his Servant, and sent him to bless you in turning every one of you away from your wicked ways."
but not for a single day did they desist from teaching and preaching in the Temple, and in private houses, the Gospel of Jesus, the Messiah.
But certain men from the so-called "Synagogue of the Freedmen" and certain Cyrenians, and Alexandrians, Cilicians, and men from Roman Asia, started to dispute with Stephen,
And while they were in Salamis, they proclaimed the word of God in the synagogues of the Jews.
Then they themselves, passing through from Perga, came to Antioch in Pisidia. Here they went into the synagogue on the Sabbath Day and sat down. And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."
"For Moses from the earliest times has had his preachers in every town where he is read aloud, Sabbath after Sabbath, in the synagogues."
"For Moses from the earliest times has had his preachers in every town where he is read aloud, Sabbath after Sabbath, in the synagogues."
and when they had read it they rejoiced at the comfort it brought.
On the Sabbath Day we went outside the city gate, to a riverside, where we supposed there was a place of prayer; and we sat down and talked to the women who had gathered there. Among them was a certain woman named Lydia, a seller of purple, who belonged to the town of Thyatira. She, since she was a worshiper of God, listened to us, and the Lord opened her heart to attend to what Paul said. read more. When she was baptized, and her household, she urged us, saying, "If in your judgment I am a believer in the Lord, come and stay at my house." And she compelled us to come. Now as we were going to the place of prayer, a certain slave girl met us, who had a spirit of divination, and who brought her masters great gain by fortune-telling. She used to follow after Paul and us, crying out again and again, "These men are servants of the most high God, who proclaimed to you the way of salvation." She persisted in this for many days, until Paul, worn out, turned round and said to the spirit, "I charge you, in the name of Jesus Christ, to come out of her." In that very hour it came out of her. But when her owners saw that their hopes of gain were gone, they seized Paul and Silas, and dragged them before the magistrates, into the market-place. Then they brought them before the praetors, saying. "These fellows are Jews, who are making a great disturbance in our city. "They are teaching customs which it is not lawful for us as Romans to adopt or practise." The crowd, too, rose up together against them, and the praetors, after having them stripped, and after ordering them to be flogged, had many lashes inflicted upon them, and put them in prison, with a charge to the jailer to keep them safe. On receiving so strict an order he cast them into the inner prison, and made their feet fast in the stocks. But at midnight, while Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them,
and Paul, according to his usual custom, went in to them and, for three Sabbath Days, he reasoned with them out of the Scriptures,
Every Sabbath he used to preach in the synagogue, and tried to persuade both Jews and Greeks.
But when some grew hardened and disobedient, and spoke evil of the Way before the crowd, he left them, withdrew the disciples, and continued to hold discussions daily in the lecture-hall of Tyrannus.
But when some grew hardened and disobedient, and spoke evil of the Way before the crowd, he left them, withdrew the disciples, and continued to hold discussions daily in the lecture-hall of Tyrannus. This went on for two years, so that all the inhabitants of Asia heard the Lord's message, Jews as well as Greeks.
On the first day of the week we met for the breaking of bread, and Paul, who was going away the next morning, began preaching to them, and prolonged his discourse until midnight.
On the first day of the week we met for the breaking of bread, and Paul, who was going away the next morning, began preaching to them, and prolonged his discourse until midnight. Now there were many lamps in the upper room where we were assembled,
Now there were many lamps in the upper room where we were assembled,
Now there were many lamps in the upper room where we were assembled, and a young man named Eutychus was sitting in a window, overborne by deep sleep, while Paul continued to preach at length. Overcome at last by sleep, he fell down from the third story, and was taken up dead.
and a young man named Eutychus was sitting in a window, overborne by deep sleep, while Paul continued to preach at length. Overcome at last by sleep, he fell down from the third story, and was taken up dead. Then Paul went down, threw himself upon him, and embracing him, said: "Do not lament; his life is still in him."
Then Paul went down, threw himself upon him, and embracing him, said: "Do not lament; his life is still in him." Then he went upstairs again, broke bread and took some food, and after talking with them a long time, even until daybreak, he left them.
Then he went upstairs again, broke bread and took some food, and after talking with them a long time, even until daybreak, he left them.
but by all the churches among the Gentiles. Salute likewise the church that meets in their home. Salute Epaenetus, my dearly beloved, the first man in Roman Asia to believe in Christ.
but every woman who prays or prophesies with her head unveiled dishonors her head (her husband). for it is one and the same thing as if she were shaven.
However, in the Lord neither is woman independent of man, nor is man independent of woman; for just as the woman was made from the man, so also is the man born of the woman, while they both come from God. read more. Judge of this for your own selves. It is fitting that a woman should pray to God with her head unveiled. Nor does nature itself teach you that it is a disgrace to a man to have long hair, but it is woman's glory, because her hair has been given her instead of a veil. If, however, any one is inclined to be disputatious regarding such a custom, let him know that neither I nor the churches of God hold to such a custom.
Hotly pursue this love, yet seek earnestly spiritual gifts, and chiefly that you may prophesy. For he who speaks in a "tongue" speaks not to man but to God, for no one understands him, but in the Spirit he utters secret truths. read more. But he who prophesies addresses words to men that build up, encourage, and console. He who speaks in a tongue upbuilds himself; but he who prophesies upbuilds the church. Now I should like you all to speak with "tongues"; but I should rather that you prophesied, For he who prophesies is greater than he who speaks with tongues, unless he interprets, so that the church may be built up. Now brothers, if I should come to you speaking with tongues, what should I benefit you, unless I speak to you some revelation, or knowledge, or prophecy, or teaching? For if lifeless instruments such as the flute or the harp give no distinction in the sounds, how shall it be known what is fluted or harped? Or, for example, if the trumpet give an uncertain sound, what soldier will be prepared for battle? In the same way with you, if you utter unintelligible words with your tongue, how can what you say be understood? You will be speaking to the winds! There are, let us say, so many languages in the world, and none without its meaning. If then I do not know the force of expression, I shall seem a barbarian to the one who uses it, and he will seem a barbarian to me. So also in your case, since you are ambitious for spiritual gifts, seek to excel in them for the upbuilding of the church. So let him who speaks with tongues pray that he may interpret. For if I pray in an unknown tongue, my spirit prays, but my mind is barren. What then? I will pray with my spirit, and I will pray also with my mind. I will praise God with my spirit, but I will praise him with my mind, also. For if you in your spirit bless God, how shall he who fills the place of the unlearned say the Amen to your thanksgiving, when he does not know what you are talking about? You on the one hand offer a good thanksgiving, but the other is not built up. Thank God I speak with tongues more than you all, but in the church I would rather speak five words with my understanding, so as to instruct others, than ten thousand in an unknown tongue. Brothers, do not become children in understanding; be babes in malice, but in understanding become mature men. In the Law it is written. With men of other tongues, and by the lips of strangers, will I speak to this people, and even then they will not listen to me, says the Lord. So then the gift of tongues is for a sign, not to believers, but to unbelievers; but prophecy is not for unbelievers, but for those who believe. Accordingly, when the whole church assemblies, and everybody is speaking "with tongues," if there enter men unlearned or unbelieving, will they not say that you are mad? But if all are prophesying when an unlearned or unbelieving man enters, he is convicted in conscience by your speaker, he feels himself judged by all, and the secret depths of his heart are laid open. So he will fall upon his face and worship God, saying, "Of a truth, God is with you." What follows, then, brothers? Whenever you meet together, each contributes something; a psalm, a sermon, a revelation, a tongue, an interpretation. Let all be done for edification. If any one speaks in an unknown tongue, let it be by two, or at the most by three, and that in turn, and let some one interpret. But if there is no one to interpret, let them keep silence in the church, and speak to themselves and to God. Let the prophets speak by two or three, and let the others exercise their judgment. But if to one as he sits there some revelation is made, let the first be silent. For you can all prophesy one by one; so that all may be learning, and all may be encouraged. The spirits of prophets are subject to prophets, for God is not a God of confusion, but of peace. This custom prevails in all the churches of the saints. "In your congregation" you write, "as in all the churches of the saints, let the women keep silence in the churches, for they are not permitted to speak. On the contrary let them be subordinate, as also says the law. And if they want to learn anything, let them ask their own husbands at home, for it is shameful for a women to speak in church." What, was it from you that the word of God went forth, or to you only did it come? If any one thinks himself a prophet or spiritual, let him recognize that what I am now writing you is a command of the Lord. But if any one disregard it he will be disregarded. So, my brothers, be ambitious for the gift of prophecy, and speak not against the gifts of tongues. Let everything be done decently and in order.
Yes, to this very day, whenever Moses is read, a veil lies on their hearts;
Salute the brothers in Laodicea; Nympha also, and the church which meets at her house.
and you look up to him who wears the fine clothing, and say to him, "Sit here in this fine place!" and to the poor man you say, "Stand there!" or "Sit on the floor at my feet!"
To the angel of the Church in Ephesus, write. These are the words of Him who holds the seven stars in his right hand, and who walks among the seven golden candlesticks.
And unto the angel of the Church in Smyrna, write. These are the words of the First and the Last, he who died and has returned to life. I know your persecution and your poverty??ut you are rich! I know the reviling of those who say that they themselves are Jews, when they are not, but are a synagogue of Satan.
And to the angel of the Church in Pergamum, write These are the words of Him who holds the sharp two-edged sword.
And to the angel of the Church in Thyatira, write. These are the words of the Son of God, who has his eyes like a flame of fire, and his feet like burnished brass.
To the angel of the Church at Sardis, write. These things says He who has the seven Spirits of God and the seven stars. I know your works, that you have the name of being alive, but are really dead.
Write also to the angel of the Church in Philadelphia. These things says He who is holy, he who is true, he who has the key of David, he who opens, and no one shall shut; and who shuts, and no one opens.
Behold, I am making those of the synagogue of Satan, those who say they are Jews, but are not, but are lying; behold, I will make them to come and bow in reverence before your feet, and to know that I have loved you.
To the angel of the Church in Laodicea, write. These things says the Amen, the witness, faithful and true, the beginning of the creation of God.