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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Also, when you pray, you must not be like the hypocrites, for they like to stand and pray in the synagogues and at the street-corners, so as to be seen by men; I tell you truly, they do get their reward.
Beware of men, they will hand you over to sanhedrins and scourge you in their synagogues,
and went to his native place, where he taught the people in the synagogue till they were astounded. They said, "Where did he get this wisdom and these miraculous powers?
they are fond of the best places at banquets and the front seats in the synagogues;
When the sabbath came, he began to teach in the synagogue, and the large audience was astounded. "Where did he get all this?" they said. "What is the meaning of this wisdom he is endowed with? And these miracles, too, that his hands perform!
Also, whenever you stand up to pray, if you have anything against anybody, forgive him, so that your Father in heaven may forgive you your trespasses."
Look to yourselves. Men will hand you over to Sanhedrins and you will be flogged in synagogues and brought before governors and kings for my sake, to testify to them.
Then, folding up the book, he handed it back to the attendant and sat down. The eyes of all in the synagogue were fixed on him,
"for he is a lover of our nation; it was he who built our synagogue."
The Pharisee stood up and prayed by himself as follows; 'I thank thee, O God, I am not like the rest of men, thieves, rogues, and immoral, or even like yon taxgatherer.
But the taxgatherer stood far away and would not lift even his eyes to heaven, but beat his breast, saying, 'O God, have mercy on me for my sins!'
(His parents said this because they were afraid of the Jews; for the Jews had already agreed that anyone who confessed him to be Christ should be excommunicated.
Still, a number even of the authorities believed in him, though they would not confess it on account of the Pharisees, in case of being excommunicated;
They will excommunicate you; indeed the time is coming when anyone who kills you will imagine he is performing a service to God.
Jesus answered, "I have spoken openly to the world; I have always taught in the synagogues and in the temple, where all Jews gather; I have said nothing in secret.
Some of those who belonged to the so-called synagogue of the Libyans, the Cyrenians, and the Alexandrians, as well as to that of the Cilicians and Asiatics, started a dispute with Stephen,
On reaching Salamis they proclaimed the word of God in the Jewish synagogues, with John as their assistant.
and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
The inhabitants of Jerusalem and their rulers, by condemning him in their ignorance, fulfilled the words of the prophets which are read every sabbath;
And on the next sabbath nearly all the town gathered to hear the word of the Lord.
At Iconium the same thing happened. They went into the synagogue of the Jews and spoke in such a way that a great body both of Jews and Greeks believed.
for Moses has had his preachers from the earliest ages in every town, where he is read aloud in the synagogues every sabbath."
and Paul as usual went in; for three sabbaths he argued with them on the scriptures, explaining and quoting passages to prove that the messiah had to suffer and rise from the dead, and that "the Jesus I proclaim to you is the messiah." read more. Some were persuaded and threw in their lot with Paul and Silas, including a host of devout Greeks and a large number of the leading women.
Then the brothers at once sent off Paul and Silas by night to Beroea. When they arrived there, they betook themselves to the Jewish synagogue,
Every sabbath he argued in the synagogue, persuading both Jews and Greeks.
In the synagogue he was very outspoken at first; but when Aquila and Priscilla listened to him, they took him home and explained more accurately to him what the Way of God really meant.
Then Paul entered the synagogue and for three months spoke out fearlessly, arguing and persuading people about the Reign of God.
'But, Lord,' I said, 'they surely know it was I who imprisoned and flogged those who believed in you throughout the synagogues,
there was not a synagogue where I did not often punish them and force them to blaspheme; and in my frantic fury I persecuted them even to foreign towns.
I say this to put you to shame. Has it come to this, that there is not a single wise man among you who could decide a dispute between members of the brotherhood,
I know that you are enduring patiently and have borne up for my sake and have not wearied.
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/moffatt'>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/moffatt'>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
Beware of men, they will hand you over to sanhedrins and scourge you in their synagogues,
and went to his native place, where he taught the people in the synagogue till they were astounded. They said, "Where did he get this wisdom and these miraculous powers?
they are fond of the best places at banquets and the front seats in the synagogues;
A president of the synagogue called Jairus came up, and on catching sight of him fell at his feet
When the sabbath came, he began to teach in the synagogue, and the large audience was astounded. "Where did he get all this?" they said. "What is the meaning of this wisdom he is endowed with? And these miracles, too, that his hands perform!
He taught in their synagogues and was glorified by all.
Then, folding up the book, he handed it back to the attendant and sat down. The eyes of all in the synagogue were fixed on him,
All spoke well of him and marvelled at the gracious words that came from his lips; they said, "Is this not Joseph's son?"
When they bring you before synagogues and the magistrates and authorities, do not trouble yourselves about how to defend yourselves or what to say,
But before all that, men will lay hands on you and persecute you, handing you over to synagogues and prisons; you will be dragged before kings and governors for the sake of my name.
(His parents said this because they were afraid of the Jews; for the Jews had already agreed that anyone who confessed him to be Christ should be excommunicated.
Still, a number even of the authorities believed in him, though they would not confess it on account of the Pharisees, in case of being excommunicated;
They will excommunicate you; indeed the time is coming when anyone who kills you will imagine he is performing a service to God.
Jesus answered, "I have spoken openly to the world; I have always taught in the synagogues and in the temple, where all Jews gather; I have said nothing in secret.
He lost no time in preaching throughout the synagogues that Jesus was the Son of God ??21 to the amazement of all his hearers, who said, "Is this not the man who in Jerusalem harried those who invoke this Name, the man who came here for the express purpose of carrying them all in chains to the high priests?"
On reaching Salamis they proclaimed the word of God in the Jewish synagogues, with John as their assistant.
On reaching Salamis they proclaimed the word of God in the Jewish synagogues, with John as their assistant.
but they passed on from Perga and arrived at Pisidian Antioch. On the sabbath they went into the synagogue and sat down; and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
And on the next sabbath nearly all the town gathered to hear the word of the Lord.
At Iconium the same thing happened. They went into the synagogue of the Jews and spoke in such a way that a great body both of Jews and Greeks believed.
Travelling on through Amphipolis and Apollonia they reached Thessalonica. Here there was a Jewish synagogue, and Paul as usual went in; for three sabbaths he argued with them on the scriptures, read more. explaining and quoting passages to prove that the messiah had to suffer and rise from the dead, and that "the Jesus I proclaim to you is the messiah." Some were persuaded and threw in their lot with Paul and Silas, including a host of devout Greeks and a large number of the leading women.
Then the brothers at once sent off Paul and Silas by night to Beroea. When they arrived there, they betook themselves to the Jewish synagogue,
He argued in the synagogue with the Jews and the devout proselytes and also in the marketplace daily with those who chanced to be present.
He argued in the synagogue with the Jews and the devout proselytes and also in the marketplace daily with those who chanced to be present.
Every sabbath he argued in the synagogue, persuading both Jews and Greeks.
Every sabbath he argued in the synagogue, persuading both Jews and Greeks.
In the synagogue he was very outspoken at first; but when Aquila and Priscilla listened to him, they took him home and explained more accurately to him what the Way of God really meant.
Then Paul entered the synagogue and for three months spoke out fearlessly, arguing and persuading people about the Reign of God.
'But, Lord,' I said, 'they surely know it was I who imprisoned and flogged those who believed in you throughout the synagogues,
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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You have heard how the men of old were told, 'Murder not: whoever murders must come up for sentence, whoever maligns his brother must come before the San hedrin, whoever curses his brother must go to the fire of Gehenna.' But I tell you, whoever is angry with his brother [without cause] will be sentenced by God. read more. So if you remember, even when offering your gift at the altar, that your brother has any grievance against you, leave your gift at the very altar and go away; first be reconciled to your brother, then come back and offer your gift. Be quick and make terms with your opponent, so long as you and he are on the way to court, in case he hands you over to the judge, and the judge to the jailer, and you are thrown into prison; truly I tell you, you will never get out till you pay the last halfpenny of your debt. You have heard how it used to be said, Do not commit adultery.
Once again, you have heard how the men of old were told, 'You must not forswear yourself but discharge your vows to the Lord'.
Beware of men, they will hand you over to sanhedrins and scourge you in their synagogues,
If your brother sins [against you], go and reprove him, as between you and him alone. If he listens to you, then you have won your brother over; but if he will not listen, take one or two others along with you, so that every case may be decided on the evidence of two or of three witnesses. read more. If he refuses to listen to them, tell the church; and if he refuses to listen to the church, treat him as a pagan or a taxgatherer. I tell you truly, Whatever you prohibit on earth will be prohibited in heaven, and whatever you permit on earth will be permitted in heaven.
they are fond of the best places at banquets and the front seats in the synagogues;
(The Pharisees and all the Jews decline to eat till they wash their hands up to the wrist, in obedience to the tradition of the elders;
Look to yourselves. Men will hand you over to Sanhedrins and you will be flogged in synagogues and brought before governors and kings for my sake, to testify to them.
Then he came to Nazaret, where he had been brought up, and on the sabbath he entered the synagogue as was his custom. He stood up to read the lesson and was handed the book of the prophet Isaiah; on opening the book he came upon the place where it was written, read more. The Spirit of the Lord is upon me: for he has consecrated me to preach the gospel to the poor, he has sent me to proclaim release for captives and recovery of sight for the blind, to set free the oppressed, to proclaim the Lord's year of favour. Then, folding up the book, he handed it back to the attendant and sat down. The eyes of all in the synagogue were fixed on him,
so, when the captain heard about Jesus, he sent some Jewish elders to him, asking him to come and make his servant well.
"for he is a lover of our nation; it was he who built our synagogue."
A man called Jairus came, who was a president of the synagogue, and falling at the feet of Jesus entreated him to come to his house,
He was still speaking when someone came from the house of the synagogue-president to say, "Your daughter is dead. Do not trouble the teacher any further."
When they bring you before synagogues and the magistrates and authorities, do not trouble yourselves about how to defend yourselves or what to say,
The Pharisee stood up and prayed by himself as follows; 'I thank thee, O God, I am not like the rest of men, thieves, rogues, and immoral, or even like yon taxgatherer.
But before all that, men will lay hands on you and persecute you, handing you over to synagogues and prisons; you will be dragged before kings and governors for the sake of my name.
(His parents said this because they were afraid of the Jews; for the Jews had already agreed that anyone who confessed him to be Christ should be excommunicated.
Still, a number even of the authorities believed in him, though they would not confess it on account of the Pharisees, in case of being excommunicated;
Now before the passover festival Jesus knew the time had come for him to pass from this world to the Father. He had loved his own in this world and he loved them to the end; so at supper, knowing that though the devil had suggested to Judas Iscariot, Simon's son, to betray him, read more. the Father had put everything into his hands ??knowing that he had come from God and was going to God, he rose from table, laid aside his robe, and tied a towel round him, then poured water into a basin, and began to wash the feet of the disciples, wiping them with the towel he had tied round him. He came to Simon Peter. "Lord," said he, "you to wash my feet!" Jesus answered him, "You do not understand just now what I am doing, but you will understand it later on." Said Peter, "You will never wash my feet, never!" "Unless I wash you," Jesus replied, "you will not share my lot." "Lord," said Simon Peter, "then wash not only my feet but my hands and head." Jesus said, "He who has bathed only needs to have his feet washed; he is clean all over. And you are clean ??but not all of you" (he knew the traitor; that was why he said, "You are not all clean"). Then, after washing their feet and putting on his robe, he lay down again. "Do you know," he said to them, "what I have been doing to you? You call me Teacher and Lord, and you are right: that is what I am. Well, if I have washed your feet, I who am your Lord and Teacher, you are bound to wash one another's feet; for I have been setting you an example, that you should do what I have done to you.
Peter and John were on their way up to the temple for the hour of prayer at three in the afternoon,
Some of those who belonged to the so-called synagogue of the Libyans, the Cyrenians, and the Alexandrians, as well as to that of the Cilicians and Asiatics, started a dispute with Stephen,
and asked him for letters to the synagogues at Damascus empowering him to put any man or woman in chains whom he could find belonging to the Way, and bring them to Jerusalem.
About three o'clock in the afternoon he distinctly saw in a vision an angel of God entering and saying to him, "Cornelius."
Next day they were still on the road and not far from the town, when Peter went up to the roof of the house about noon to pray.
and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
for Moses has had his preachers from the earliest ages in every town, where he is read aloud in the synagogues every sabbath."
for Moses has had his preachers from the earliest ages in every town, where he is read aloud in the synagogues every sabbath."
On the sabbath we went outside the gate to the bank of the river, where as usual there was a place of prayer; we sat down and talked to the women who had gathered.
as the high priest and all the council of elders can testify. It was from them that I got letters to the brotherhood at Damascus, and then journeyed thither to bind those who had gathered there and bring them back to Jerusalem for punishment.
When any of you has a grievance against his neighbour, do you dare to go to law in a sinful pagan court, instead of laying the case before the saints? Do you not know the saints are to manage the world? If the world is to come under your jurisdiction, are you incompetent to adjudicate upon trifles? read more. Do you not know we are to manage angels, let alone mundane issues? And yet, when you have mundane issues to settle, you refer them to the judgment of men who from the point of view of the church are of no account! I say this to put you to shame. Has it come to this, that there is not a single wise man among you who could decide a dispute between members of the brotherhood, instead of one brother going to law with another ??and before unbelievers too! Even to have law-suits with one another is in itself evidence of defeat. Why not rather let yourselves be wronged? Why not rather let yourselves be defrauded? But instead of that you inflict wrong and practise frauds ??and that upon members of the brotherhood!
Any man who prays or prophesies with a veil on his head dishonours his head,
But this makes it impossible for you to eat the 'Lord's' supper when you hold your gatherings.
Otherwise, suppose you are blessing God in the Spirit, how is the outsider to say 'Amen' to your thanksgiving? The man does not understand what you are saying!
but let everything be done decorously and in order.
'If any one has no love for the Lord, God's curse be on him! Maran atha!
Now even though it were myself or some angel from heaven, whoever preaches a gospel that contradicts the gospel I preached to you, God's curse be on him! I have said it before and I now repeat it: whoever preaches a gospel to you that contradicts the gospel you have already received, God's curse be on him!
he granted some men to be apostles, some to be prophets, some to be evangelists, some to shepherd and teach,
It is a popular saying that "whoever aspires to office is set upon an excellent occupation." Well, for the office of a bishop a man must be above reproach; he must be only married once, he must be temperate, master of himself, unruffled, hospitable, a skilled teacher, read more. not a drunkard or violent, but lenient and conciliatory, not a lover of money, able to manage his own household properly and keep his children submissive and perfectly respectful (if a man does not know how to manage his own household, how is he to look after the church of God?); he must not be a new convert, in case he gets conceited and incurs the doom passed on the devil; also, he must have a good reputation among outsiders, in case he incurs slander and is trapped by the devil.
And who does not admit how profound is the divine truth of our religion? ??it is He who was "manifest in the flesh, vindicated by the Spirit, seen by the angels, preached among the nations, believed on throughout the world, taken up to glory."
Presbyters who are efficient presidents are to be considered worthy of ample remuneration, particularly those who have the task of preaching and teaching:
men who are above reproach, only once married, with children who believe and who are not liable to the charge of being profligate or insubordinate. [For a bishop must be above reproach ??he is a steward of God's house ??he must not be presumptuous or hot-tempered or a drunkard or violent or addicted to pilfering; read more. he must be hospitable, a lover of goodness, master of himself, a just man, a religious man, and abstemious; he must hold by the sure truths of doctrine so as to be able to give instruction in sound doctrine and refute objections raised by any.]
That is a true statement. So deal sharply with them, to have them sound in the faith
let us draw near with a true heart, in absolute assurance of faith, our hearts sprinkled clean from a bad conscience, and our bodies washed in pure water;
Remember your leaders, the men who spoke the word of God to you; look back upon the close of their career, and copy their faith.
Suppose there comes into your meeting a man who wears gold rings and handsome clothes, and also a poor man in dirty clothes;
Suppose there comes into your meeting a man who wears gold rings and handsome clothes, and also a poor man in dirty clothes; if you attend to the wearer of the handsome clothes and say to him, "Sit here, this is a good place," and tell the poor man, "You can stand," or "Sit there at my feet,"
On the Lord's day I found myself rapt in the Spirit, and I heard a loud voice behind me like a trumpet calling,
As for the secret symbol of the seven stars which you have seen in my right hand, and of the seven golden lamp stands ??the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.
To the angel of the church at Ephesus write thus: ??These are the words of him who holds the seven stars in his right hand, who moves among the seven golden lampstands:
I know your distress and your poverty (but you are rich!): I know how you are being slandered by those who style themselves Jews (no Jews are they, but a mere synagogue of Satan!).
Hastings
SYNAGOGUE
1. Meaning and history.
See Verses Found in Dictionary
Then he made a tour through the whole of Galilee, teaching in their synagogues, preaching the gospel of the Reign, and healing all the sickness and disease of the people.
Then he made a tour through the whole of Galilee, teaching in their synagogues, preaching the gospel of the Reign, and healing all the sickness and disease of the people.
When you give alms, make no flourish of trumpets like the hypocrites in the synagogues and the streets, so as to win applause from men; I tell you truly, they do get their reward.
Beware of men, they will hand you over to sanhedrins and scourge you in their synagogues,
Besides, all they do is done to catch the notice of men; they make their phylacteries broad, they wear large tassels,
This is why I will send you prophets, wise men, and scribes, some of whom you will kill and crucify, some of whom you will flog in your synagogues and persecute from town to town;
They then entered Capharnahum. As soon as the sabbath came, he at once began to teach in the synagogue;
A president of the synagogue called Jairus came up, and on catching sight of him fell at his feet
When the sabbath came, he began to teach in the synagogue, and the large audience was astounded. "Where did he get all this?" they said. "What is the meaning of this wisdom he is endowed with? And these miracles, too, that his hands perform!
Then he came to Nazaret, where he had been brought up, and on the sabbath he entered the synagogue as was his custom. He stood up to read the lesson and was handed the book of the prophet Isaiah; on opening the book he came upon the place where it was written, read more. The Spirit of the Lord is upon me: for he has consecrated me to preach the gospel to the poor, he has sent me to proclaim release for captives and recovery of sight for the blind, to set free the oppressed, to proclaim the Lord's year of favour. Then, folding up the book, he handed it back to the attendant and sat down. The eyes of all in the synagogue were fixed on him,
Then, folding up the book, he handed it back to the attendant and sat down. The eyes of all in the synagogue were fixed on him,
A man called Jairus came, who was a president of the synagogue, and falling at the feet of Jesus entreated him to come to his house,
But the president of the synagogue was annoyed at Jesus healing on the sabbath, and he said to the crowd, "There are six days for work to be done; come during them to get healed, instead of on the sabbath."
The Jews said to themselves, "Where is he going, that we will not find him? Is he off to the Dispersion among the Greeks, to teach the Greeks?
Some of those who belonged to the so-called synagogue of the Libyans, the Cyrenians, and the Alexandrians, as well as to that of the Cilicians and Asiatics, started a dispute with Stephen,
and asked him for letters to the synagogues at Damascus empowering him to put any man or woman in chains whom he could find belonging to the Way, and bring them to Jerusalem.
On reaching Salamis they proclaimed the word of God in the Jewish synagogues, with John as their assistant.
and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
for Moses has had his preachers from the earliest ages in every town, where he is read aloud in the synagogues every sabbath."
On the sabbath we went outside the gate to the bank of the river, where as usual there was a place of prayer; we sat down and talked to the women who had gathered.
Otherwise, suppose you are blessing God in the Spirit, how is the outsider to say 'Amen' to your thanksgiving? The man does not understand what you are saying!
James, a servant of God and the Lord Jesus Christ, to the twelve tribes in the Dispersion: greeting.
I know your distress and your poverty (but you are rich!): I know how you are being slandered by those who style themselves Jews (no Jews are they, but a mere synagogue of Satan!).
Lo, I will make those who belong to that synagogue of Satan, who style themselves Jews (no Jews are they, but liars!) ??lo, I will have them come and do homage before your feet and learn that I did love 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 he made a tour through the whole of Galilee, teaching in their synagogues, preaching the gospel of the Reign, and healing all the sickness and disease of the people.
When you give alms, make no flourish of trumpets like the hypocrites in the synagogues and the streets, so as to win applause from men; I tell you truly, they do get their reward.
Also, when you pray, you must not be like the hypocrites, for they like to stand and pray in the synagogues and at the street-corners, so as to be seen by men; I tell you truly, they do get their reward.
Beware of men, they will hand you over to sanhedrins and scourge you in their synagogues,
they are fond of the best places at banquets and the front seats in the synagogues;
A president of the synagogue called Jairus came up, and on catching sight of him fell at his feet
He was still speaking when a message came from the house of the synagogue-president, "Your daughter is dead. Why trouble the teacher to come any further?" Instantly Jesus ignored the remark and told the president, "Have no fear, only believe."
So they reached the president's house, where he saw a tumult of people wailing and making shrill lament;
Then, folding up the book, he handed it back to the attendant and sat down. The eyes of all in the synagogue were fixed on him,
so, when the captain heard about Jesus, he sent some Jewish elders to him, asking him to come and make his servant well.
"for he is a lover of our nation; it was he who built our synagogue."
He was still speaking when someone came from the house of the synagogue-president to say, "Your daughter is dead. Do not trouble the teacher any further."
But the president of the synagogue was annoyed at Jesus healing on the sabbath, and he said to the crowd, "There are six days for work to be done; come during them to get healed, instead of on the sabbath."
(His parents said this because they were afraid of the Jews; for the Jews had already agreed that anyone who confessed him to be Christ should be excommunicated.
They retorted, "And so you would teach us ??you, born in utter depravity!" Then they expelled him. Jesus heard that they had expelled him, and on meeting him he said, "You believe in the Son of man?" read more. "Who is that, sir?" said the man, "tell me, that I may believe in him." "You have seen him," Jesus said, "he is talking to you." He said, "I do believe, Lord" ??and he worshipped him.
Still, a number even of the authorities believed in him, though they would not confess it on account of the Pharisees, in case of being excommunicated; are relocated after vs 50] With these words Jesus went away and hid from them.
they preferred the approval of men to the approval of God.
They will excommunicate you; indeed the time is coming when anyone who kills you will imagine he is performing a service to God.
Then said Pilate, "Take him yourselves, and sentence him according to your own Law." The Jews said, "We have no right to put anyone to death"
He lost no time in preaching throughout the synagogues that Jesus was the Son of God ??21 to the amazement of all his hearers, who said, "Is this not the man who in Jerusalem harried those who invoke this Name, the man who came here for the express purpose of carrying them all in chains to the high priests?"
and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
But when the Jews saw the crowds they were filled with jealousy; they began to contradict what Paul said and to abuse him.
Every sabbath he argued in the synagogue, persuading both Jews and Greeks.
But Crispus the president of the synagogue believed in the Lord, as did all his household, and many of the Corinthians listened, believed, and were baptized.
Then all [the Greeks] caught hold of Sosthenes the president of the synagogue and beat him in front of the tribunal; but Gallio took no notice.
When they reached Ephesus, Paul left them there. He went to the synagogue and argued with the Jews,
Then Paul entered the synagogue and for three months spoke out fearlessly, arguing and persuading people about the Reign of God.
'But, Lord,' I said, 'they surely know it was I who imprisoned and flogged those who believed in you throughout the synagogues,
five times have I got forty lashes (all but one) from the Jews,
Suppose there comes into your meeting a man who wears gold rings and handsome clothes, and also a poor man in dirty clothes; if you attend to the wearer of the handsome clothes and say to him, "Sit here, this is a good place," and tell the poor man, "You can stand," or "Sit there at my feet,"
I know your distress and your poverty (but you are rich!): I know how you are being slandered by those who style themselves Jews (no Jews are they, but a mere synagogue of Satan!).
Lo, I will make those who belong to that synagogue of Satan, who style themselves Jews (no Jews are they, but liars!) ??lo, I will have them come and do homage before your feet and learn that I did love 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
Beware of men, they will hand you over to sanhedrins and scourge you in their synagogues,
they are fond of the best places at banquets and the front seats in the synagogues;
Look to yourselves. Men will hand you over to Sanhedrins and you will be flogged in synagogues and brought before governors and kings for my sake, to testify to them.
Then, folding up the book, he handed it back to the attendant and sat down. The eyes of all in the synagogue were fixed on him,
so, when the captain heard about Jesus, he sent some Jewish elders to him, asking him to come and make his servant well.
"for he is a lover of our nation; it was he who built our synagogue."
A man called Jairus came, who was a president of the synagogue, and falling at the feet of Jesus entreated him to come to his house,
He was still speaking when someone came from the house of the synagogue-president to say, "Your daughter is dead. Do not trouble the teacher any further."
He was praying at a certain place, and when he stopped one of his disciples said to him, "Lord, teach us to pray, as John taught his disciples."
But the president of the synagogue was annoyed at Jesus healing on the sabbath, and he said to the crowd, "There are six days for work to be done; come during them to get healed, instead of on the sabbath."
The Pharisee stood up and prayed by himself as follows; 'I thank thee, O God, I am not like the rest of men, thieves, rogues, and immoral, or even like yon taxgatherer.
Now before the passover festival Jesus knew the time had come for him to pass from this world to the Father. He had loved his own in this world and he loved them to the end; so at supper, knowing that though the devil had suggested to Judas Iscariot, Simon's son, to betray him, read more. the Father had put everything into his hands ??knowing that he had come from God and was going to God, he rose from table, laid aside his robe, and tied a towel round him, then poured water into a basin, and began to wash the feet of the disciples, wiping them with the towel he had tied round him. He came to Simon Peter. "Lord," said he, "you to wash my feet!" Jesus answered him, "You do not understand just now what I am doing, but you will understand it later on." Said Peter, "You will never wash my feet, never!" "Unless I wash you," Jesus replied, "you will not share my lot." "Lord," said Simon Peter, "then wash not only my feet but my hands and head." Jesus said, "He who has bathed only needs to have his feet washed; he is clean all over. And you are clean ??but not all of you" (he knew the traitor; that was why he said, "You are not all clean"). Then, after washing their feet and putting on his robe, he lay down again. "Do you know," he said to them, "what I have been doing to you? You call me Teacher and Lord, and you are right: that is what I am. Well, if I have washed your feet, I who am your Lord and Teacher, you are bound to wash one another's feet; for I have been setting you an example, that you should do what I have done to you.
Peter and John were on their way up to the temple for the hour of prayer at three in the afternoon,
About three o'clock in the afternoon he distinctly saw in a vision an angel of God entering and saying to him, "Cornelius."
Next day they were still on the road and not far from the town, when Peter went up to the roof of the house about noon to pray.
and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
for Moses has had his preachers from the earliest ages in every town, where he is read aloud in the synagogues every sabbath."
On the sabbath we went outside the gate to the bank of the river, where as usual there was a place of prayer; we sat down and talked to the women who had gathered.
But Crispus the president of the synagogue believed in the Lord, as did all his household, and many of the Corinthians listened, believed, and were baptized.
Then all [the Greeks] caught hold of Sosthenes the president of the synagogue and beat him in front of the tribunal; but Gallio took no notice.
Otherwise, suppose you are blessing God in the Spirit, how is the outsider to say 'Amen' to your thanksgiving? The man does not understand what you are saying!
let us draw near with a true heart, in absolute assurance of faith, our hearts sprinkled clean from a bad conscience, and our bodies washed in pure water;
Suppose there comes into your meeting a man who wears gold rings and handsome clothes, and also a poor man in dirty clothes; if you attend to the wearer of the handsome clothes and say to him, "Sit here, this is a good place," and tell the poor man, "You can stand," or "Sit there 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 he made a tour through the whole of Galilee, teaching in their synagogues, preaching the gospel of the Reign, and healing all the sickness and disease of the people.
they are fond of the best places at banquets and the front seats in the synagogues;
They then entered Capharnahum. As soon as the sabbath came, he at once began to teach in the synagogue;
Again he entered the synagogue. Now a man was there whose hand was withered,
A president of the synagogue called Jairus came up, and on catching sight of him fell at his feet
He was still speaking when a message came from the house of the synagogue-president, "Your daughter is dead. Why trouble the teacher to come any further?" Instantly Jesus ignored the remark and told the president, "Have no fear, only believe." read more. He would not allow anyone to accompany him except Peter and James and John the brother of James. So they reached the president's house, where he saw a tumult of people wailing and making shrill lament;
When the sabbath came, he began to teach in the synagogue, and the large audience was astounded. "Where did he get all this?" they said. "What is the meaning of this wisdom he is endowed with? And these miracles, too, that his hands perform!
Then he came to Nazaret, where he had been brought up, and on the sabbath he entered the synagogue as was his custom. He stood up to read the lesson
Then he came to Nazaret, where he had been brought up, and on the sabbath he entered the synagogue as was his custom. He stood up to read the lesson
Then he came to Nazaret, where he had been brought up, and on the sabbath he entered the synagogue as was his custom. He stood up to read the lesson
Then he came to Nazaret, where he had been brought up, and on the sabbath he entered the synagogue as was his custom. He stood up to read the lesson
Then he came to Nazaret, where he had been brought up, and on the sabbath he entered the synagogue as was his custom. He stood up to read the lesson
Then he came to Nazaret, where he had been brought up, and on the sabbath he entered the synagogue as was his custom. He stood up to read the lesson and was handed the book of the prophet Isaiah; on opening the book he came upon the place where it was written,
and was handed the book of the prophet Isaiah; on opening the book he came upon the place where it was written, The Spirit of the Lord is upon me: for he has consecrated me to preach the gospel to the poor, he has sent me to proclaim release for captives and recovery of sight for the blind, to set free the oppressed, read more. to proclaim the Lord's year of favour. Then, folding up the book, he handed it back to the attendant and sat down. The eyes of all in the synagogue were fixed on him,
Then, folding up the book, he handed it back to the attendant and sat down. The eyes of all in the synagogue were fixed on him, and he proceeded to tell them that "To-day, this scripture is fulfilled in your hearing."
they were astounded at his teaching, for his word came with authority. Now in the synagogue there was a man possessed by the spirit of an unclean daemon, who shrieked aloud,
Another sabbath he happened to go into the synagogue and teach. Now a man was there who had his right hand withered,
A man called Jairus came, who was a president of the synagogue, and falling at the feet of Jesus entreated him to come to his house,
When he was teaching in one of the synagogues on the sabbath,
But the president of the synagogue was annoyed at Jesus healing on the sabbath, and he said to the crowd, "There are six days for work to be done; come during them to get healed, instead of on the sabbath." The Lord replied to him, "You hypocrites, does not each of you untether his ox or ass from the stall on the sabbath and lead it away to drink?
Still, a number even of the authorities believed in him, though they would not confess it on account of the Pharisees, in case of being excommunicated;
They will excommunicate you; indeed the time is coming when anyone who kills you will imagine he is performing a service to God.
They devoted themselves to the instruction given by the apostles and to fellowship, breaking bread and praying together.
It was for you first that God raised up his Servant, and sent him to bless you by turning each of you from your wicked ways."
not for a single day did they cease to teach and preach the gospel of Jesus the Christ in the temple and at home.
Some of those who belonged to the so-called synagogue of the Libyans, the Cyrenians, and the Alexandrians, as well as to that of the Cilicians and Asiatics, started a dispute with Stephen,
On reaching Salamis they proclaimed the word of God in the Jewish synagogues, with John as their assistant.
but they passed on from Perga and arrived at Pisidian Antioch. On the sabbath they went into the synagogue and sat down; and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
and, after the reading of the Law and the prophets, the presidents of the synagogue sent to tell them, "Brothers, if you have any word of counsel for the people, say it."
for Moses has had his preachers from the earliest ages in every town, where he is read aloud in the synagogues every sabbath."
for Moses has had his preachers from the earliest ages in every town, where he is read aloud in the synagogues every sabbath."
On reading it the people rejoiced at the encouragement it brought;
On the sabbath we went outside the gate to the bank of the river, where as usual there was a place of prayer; we sat down and talked to the women who had gathered. Among the listeners there was a woman called Lydia, a dealer in purple who belonged to the town of Thyatira. She reverenced God, and the Lord opened her heart to attend to what Paul said. read more. When she was baptized, along with her household, she begged us, saying, "If you are convinced I am a believer in the Lord, come and stay at my house." She compelled us to come. Now it happened as we went to the place of prayer that a slave-girl met us, possessed by a spirit of ventriloquism, and a source of great profit to her owners by her power of fortune-telling. She followed Paul and the rest of us, shrieking, "These men are servants of the Most High God, they proclaim to you the way of salvation!" She did this for a number of days. Then Paul turned in annoyance and told the spirit, "In the name of Jesus Christ I order you out of her!" And it left her that very moment. But when her owners saw their chance of profit was gone, they caught hold of Paul and Silas and dragged them before the magistrates in the forum. Bringing them before the praetors they declared, "These fellows are Jews who are making an agitation in our town; they are proclaiming customs which as Romans we are not allowed to accept or observe!" The crowd also joined in the attack upon them, while the praetors, after having them stripped and after ordering them to be flogged with rods, had many lashes inflicted on them and put them into prison, charging the jailer to keep them safe. On receiving so strict a charge, he put them into the inner prison and secured their feet in the stocks. But about midnight, as Paul and Silas were praying and singing to God, while the prisoners listened,
and Paul as usual went in; for three sabbaths he argued with them on the scriptures,
Every sabbath he argued in the synagogue, persuading both Jews and Greeks.
But as some grew stubborn and disobedient, decrying the Way in presence of the multitude, he left them, withdrew the disciples, and continued his argument every day from eleven to four in the lecture-room of Tyrannus.
But as some grew stubborn and disobedient, decrying the Way in presence of the multitude, he left them, withdrew the disciples, and continued his argument every day from eleven to four in the lecture-room of Tyrannus. This went on for two years, so that all the inhabitants of Asia, Jews as well as Greeks, heard the word of the Lord.
On the first day of the week we met for the breaking of bread; Paul addressed them, as he was to leave next day, and he prolonged his address till midnight
On the first day of the week we met for the breaking of bread; Paul addressed them, as he was to leave next day, and he prolonged his address till midnight (there were plenty of lamps in the upper room where we met).
(there were plenty of lamps in the upper room where we met).
(there were plenty of lamps in the upper room where we met). In the window sat a young man called Eutychus, and as Paul's address went on and on, he got overcome with drowsiness, went fast asleep, and fell from the third storey. He was picked up a corpse,
In the window sat a young man called Eutychus, and as Paul's address went on and on, he got overcome with drowsiness, went fast asleep, and fell from the third storey. He was picked up a corpse, but Paul went downstairs, threw himself upon him, and embraced him. "Do not lament," he said, "the life is still in him."
but Paul went downstairs, threw himself upon him, and embraced him. "Do not lament," he said, "the life is still in him." Then he went upstairs, broke bread, and ate; finally, after conversing awhile with them till the dawn, he went away.
Then he went upstairs, broke bread, and ate; finally, after conversing awhile with them till the dawn, he went away.
Also, salute the church that meets in their house. Salute my beloved Epaenetus, the first in Asia to be reaped for Christ.
while any woman who prays or prophesies without a veil on her head dishonours her head; she is no better than a shaven woman.
(Of course, in the Lord, woman does not exist apart from man, any more than man apart from woman; for as woman was made from man, so man is now made from woman, while both, like all things, come from God.) read more. Judge for yourselves; is it proper for an unveiled woman to pray to God? Surely nature herself teaches you that while long hair is disgraceful for a man, for a woman long hair is a glory? Her hair is given her as a covering. If anyone presumes to raise objections on this point ??well, I acknowledge no other mode of worship, and neither do the churches of God.
Make love your aim, and then set your heart on the spiritual gifts ??especially upon prophecy. For he who speaks in a 'tongue' addresses God not men; no one understands him; he is talking of divine secrets in the Spirit. read more. On the other hand, he who prophesies addresses men in words that edify, encourage, and console them. He who speaks in a 'tongue' edifies himself, whereas he who prophesies edifies the church. Now I would like you all to speak with 'tongues,' but I would prefer you to prophesy. The man who prophesies is higher than the man who speaks with 'tongues' ??unless indeed the latter interprets, so that the church may get edification. Suppose now I were to come to you speaking with 'tongues,' my brothers; what good could I do you, unless I had some revelation or knowledge or prophecy or teaching to lay before you? Inanimate instruments, such as the flute or the harp, may give a sound, but if no intervals occur in their music, how can one make out the air that is being played either on flute or on harp? If the trumpet sounds indistinct, who will get ready for the fray? Well, it is the same with yourselves. Unless your tongue utters language that is readily understood, how can people make out what you say? You will be pouring words into the empty air! There are ever so many kinds of language in the world, everyone of them meaning something. Well, unless I understand the meaning of what is said to me, I shall appear to the speaker to be talking gibberish, and to my mind he will be talking gibberish himself. So with yourselves; since your heart is set on possessing 'spirits,' make the edification of the church your aim in this desire to excel. Thus a man who speaks in a 'tongue' must pray for the gift of interpreting it. For if I pray with a 'tongue,' my spirit prays, no doubt, but my mind is no use to anyone. Very well then, I will pray in the Spirit, but I will also pray with my mind; I will sing praise in the Spirit, but I will also sing praise with my mind. Otherwise, suppose you are blessing God in the Spirit, how is the outsider to say 'Amen' to your thanksgiving? The man does not understand what you are saying! Your thanksgiving may be all right, but then ??the other man is not edified! Thank God, I speak in 'tongues' more than any of you; but in church I would rather say five words with my own mind for the instruction of other people than ten thousand words in a 'tongue.' Brothers, do not be children in the sphere of intelligence; in evil be mere infants, but be mature in your intelligence. It is written in the Law, By men of alien tongues and by the lips of aliens I will speak to this People; but even so, they will not listen to me, saith the Lord. Thus 'tongues' are intended as a sign, not for believers but for unbelievers; whereas prophesying is meant for believers, not for unbelievers. Hence if at a gathering of the whole church everybody speaks with 'tongues,' and if outsiders or un believers come in, will they not say you are insane? Whereas, if everybody prophesies, and some unbeliever or outsider comes in, he is exposed by all, brought to book by all; the secrets of his heart are brought to light, and so, falling on his face, he will worship God, declaring, 'God is really among you.' Very well then, brothers; when you meet together, each contributes something ??a song of praise, a lesson, a revelation, a 'tongue,' an interpretation? Good, but let every thing be for edification. As for speaking in a 'tongue,' let only two or at most three speak at one meeting, and that in turn. Also, let someone interpret; if there is no interpreter, let the speaker keep quiet in church and address himself and God. Let only two or three prophets speak, while the rest exercise their judgment upon what is said. Should a revelation come to one who is seated, the first speaker must be quiet. You can all prophesy quite well, one after another, so as to let all learn and all be encouraged. Prophets can control their own prophetic spirits, for God is a God not of disorder but of harmony. [Move 33b-36 to follow vs 40] As is the rule in all churches of the saints, women must keep quiet at gatherings of the church. They are not allowed to speak; they must take a subordinate place, as the Law enjoins. If they want any information, let them ask their husbands at home; it is disgraceful for a woman to speak in church. You challenge this rule? Pray, did God's word start from you? Are you the only people it has reached? If anyone considers himself a prophet or gifted with the Spirit, let him understand that what I write to you is a command of the Lord. Anyone who disregards this will be himself disregarded. To sum up, my brothers. Set your heart on the prophetic gift, and do not put any check upon speaking in 'tongues'; but let everything be done decorously and in order.
Yes, down to this day, whenever Moses is read aloud, the veil rests on their heart;
Salute the brothers at Laodicea, also Nympha and the church which meets at her house.
if you attend to the wearer of the handsome clothes and say to him, "Sit here, this is a good place," and tell the poor man, "You can stand," or "Sit there at my feet,"
To the angel of the church at Ephesus write thus: ??These are the words of him who holds the seven stars in his right hand, who moves among the seven golden lampstands:
Then to the angel of the church at Smyrna write thus: ??These are the words of the First and Last, who was dead and came to life: I know your distress and your poverty (but you are rich!): I know how you are being slandered by those who style themselves Jews (no Jews are they, but a mere synagogue of Satan!).
Then to the angel of the church at Pergamum write thus: ??These are the words of him who wields the sharp sword with the double edge:
Then to the angel of the church at Thyatira write thus: ??These are the words of the Son of God, whose eyes flash like fire and whose feet glow like bronze.
Then to the angel of the church at Sardis write thus: ??These are the words of him who holds the seven Spirits of God and the seven stars: I know your doings, you have the name of being alive, but you are dead.
Then to the angel of the church at Philadelphia write thus: ??These are the words of the true Holy One, who holds the key of David, who opens and none shall shut, who shuts and none shall open.
Lo, I will make those who belong to that synagogue of Satan, who style themselves Jews (no Jews are they, but liars!) ??lo, I will have them come and do homage before your feet and learn that I did love you.
Then to the angel of the church at Laodicea write thus: These are the words of the Amen, the faithful and true witness, the origin of God's creation.