Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
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And he said, "Wherefore wilt thou go to him today, while it is neither new moon nor Sabbath day?" And she said, "Be content."
And Ezra the priest brought the law before the congregation both of men and women, and of all that could understand it, upon the first day of the seventh month. And read therein in the street that is before the Watergate, from the morning until the noon day before men and women, and such as could understand it: and the ears of all the people were inclined unto the book of the law. read more. And Ezra the scribe stood upon a high pulpit of wood, which they had made for the preaching, and beside him stood Mattithiah, Shema, Ananiah, Uriah, Hilkiah, and Maaseiah, on his righthand: and on his left hand stood Pedaiah, Mishael, Malchiah, Hashum, Hashbaddanah, Zechariah, and Meshullam. And Ezra opened the book before all the people, for he stood above all the people. And when he opened it, all the people stood up. And Ezra praised the LORD, the great God. And all the people answered, "Amen, Amen," with their hands up, and bowed themselves, and worshipped the LORD with their faces to the ground. And Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to give heed unto the law, and the people stood in their place. And they read in the book of the law of God distinctly and plainly, so that men understood the thing that was read.
Yea, they say in their hearts, "Let us make havoc of them all together." Thus have they burnt up all the houses of God in the land.
And when thou prayest, thou shalt not be as the hypocrites are: for they love to stand and pray in the synagogues, and in the corners of the streets, because they would be seen of men. Verily I say unto you, they have their reward.
Beware of men: for they shall deliver you up to the councils, and shall scourge you in their synagogues;
and came in to his own country, and taught them in their synagogues, insomuch that they were astonished, and said, "Whence cometh all this wisdom and power unto him?
and love to sit uppermost at feasts, and to have the chief seats in the synagogues,
And when the Sabbath day was come, he began to teach in the synagogue. And many that heard him were astonished, and said, "From whence hath he these things? And what wisdom is this that is given unto him? And such virtues that are wrought by his hands?
And when ye stand and pray: forgive, if ye have anything against any man;
But take ye heed to yourselves. For they shall bring you up to the councils, and into the synagogues, and ye shall be beaten, and ye shall be brought before rulers and kings, for my sake, for a testimonial unto them.
And he closed the book, and gave it again to the minister, and sat down. And the eyes of all that were in the synagogue, were fastened on him.
For he loveth our nation, and hath built us a synagogue."
The Pharisee stood and prayed thus with himself, 'God, I thank thee that I am not as other men are; extortioners, unjust, adulterers, or as this publican.
And the publican stood afar off, and would not lift up his eyes to heaven, but smote his breast, saying, 'God be merciful to me, a sinner.'
Such words spake his father, and mother, because they feared the Jews: for the Jews had conspired already that if any man did confess that he was Christ, he should be excommunicated out of the Synagogue.
Nevertheless, among the chief rulers many believed on him: but because of the Pharisees they would not be a known of it, lest they should be excommunicated.
They shall excommunicate you: yea the time shall come, that whosoever killeth you, will think that he doth God true service.
Jesus answered him, "I spake openly in the world. I ever taught in the synagogue and in the temple whither all the Jews resorted: and in secret have I said nothing:
Then there arose certain of the Synagogue, which are called Libertines, and Cyrenians, and of Alexandria, and of Cilicia, and of Asia: and disputed with Stephen.
And when they were come to Salamis, they showed the word of God in the synagogues of the Jews. And they had John to their minister.
And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
The inhabiters of Jerusalem, and their rulers: because they knew him not, nor yet the voices of the prophets which are read every Sabbath day; they have fulfilled them in condemning him.
And the next Sabbath day came almost the whole city together to hear the word of God.
And it fortuned in Iconium that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
For Moses of old time in every city hath them that preach him, and he is read in the synagogues every Sabbath day."
And Paul, as his manner was, went in unto them: and three Sabbath days declared out of the scripture unto them, opening and alleging that Christ must needs have suffered and risen again from death. And that this Jesus was Christ, whom, said he, "I preach to you." read more. And some of them believed and came and companied with Paul and Silas. Also of the honorable Greeks, a great multitude; and of the chief women, not a few.
And the brethren immediately sent away Paul, and Silas by night unto Berea. Which, when they were come thither, they entered into the Synagogue of the Jews.
And he preached in the synagogue every Sabbath day; And exhorted the Jews and the gentiles.
And the same began to speak boldly in the Synagogue. And when Priscilla and Aquila had heard him: they took him unto them; And expounded unto him the way of God more perfectly.
And he went into the synagogue, and behaved himself boldly for the space of three months: disputing, and giving them exhortations of the kingdom of God.
And I said, 'Lord they know that I prisoned, and beat in every synagogue them that believed on thee.
"And I punished them oft in every synagogue, and compelled them to blaspheme: and was yet more mad upon them, and persecuted them even unto strange cities.
This I say to your shame. Is there utterly no wise man among you? What, not one at all? That can judge between brother and brother?
And didst wash thyself, and hast patience: and for my name's sake hast laboured and hast not fainted.
Easton
(Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Eze 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezr 8:15; Ne 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Ac 9:20; 13:5; 17/1/type/mstc'>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/mstc'>17:2-4,10,17; 18:4,26; 19:8).
To be "put out of the synagogue," a phrase used by John (Joh 9:22; 12:42; 16:2), means to be excommunicated.
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And I gathered them together by the water that runneth toward Ahava, and there abode we three days. And when I looked among the people and the priests, I found no Levites there.
And Ezra the priest brought the law before the congregation both of men and women, and of all that could understand it, upon the first day of the seventh month.
And Ezra the scribe stood upon a high pulpit of wood, which they had made for the preaching, and beside him stood Mattithiah, Shema, Ananiah, Uriah, Hilkiah, and Maaseiah, on his righthand: and on his left hand stood Pedaiah, Mishael, Malchiah, Hashum, Hashbaddanah, Zechariah, and Meshullam.
And they read in the book of the law of God distinctly and plainly, so that men understood the thing that was read.
Yea, they say in their hearts, "Let us make havoc of them all together." Thus have they burnt up all the houses of God in the land.
It happened that in the sixth year, the fifth day of the sixth Month, I sat in my house, and the lords of the counsel of Judah with me. And the hand of the LORD God fell even there upon me.
There resorted unto me certain of the elders of Israel, and sat down by me.
Beware of men: for they shall deliver you up to the councils, and shall scourge you in their synagogues;
and came in to his own country, and taught them in their synagogues, insomuch that they were astonished, and said, "Whence cometh all this wisdom and power unto him?
and love to sit uppermost at feasts, and to have the chief seats in the synagogues,
And behold, there came unto him one of the rulers of the Synagogue, whose name was Jairus: and when he saw him, he fell down at his feet,
And when the Sabbath day was come, he began to teach in the synagogue. And many that heard him were astonished, and said, "From whence hath he these things? And what wisdom is this that is given unto him? And such virtues that are wrought by his hands?
And he taught in their synagogues, and was commended of all men.
And he closed the book, and gave it again to the minister, and sat down. And the eyes of all that were in the synagogue, were fastened on him.
And all they bare him witness, and wondered at the gracious words, which proceeded out of his mouth, and said, "Is not this Joseph's son?"
When they bring you unto the synagogues, and unto the rulers, and officers, take no thought how or what thing ye shall answer, or what ye shall speak.
But before all these, they shall lay their hands on you, and persecute you: delivering you up to the synagogues, and into prison: and bring you before kings and rulers for my name's sake.
Such words spake his father, and mother, because they feared the Jews: for the Jews had conspired already that if any man did confess that he was Christ, he should be excommunicated out of the Synagogue.
Nevertheless, among the chief rulers many believed on him: but because of the Pharisees they would not be a known of it, lest they should be excommunicated.
They shall excommunicate you: yea the time shall come, that whosoever killeth you, will think that he doth God true service.
Jesus answered him, "I spake openly in the world. I ever taught in the synagogue and in the temple whither all the Jews resorted: and in secret have I said nothing:
And straightway he preached Christ in the Synagogues how that he was the son of God.
And when they were come to Salamis, they showed the word of God in the synagogues of the Jews. And they had John to their minister.
And when they were come to Salamis, they showed the word of God in the synagogues of the Jews. And they had John to their minister.
But they wandered through the countries, from Perga to Antioch a city of the country of Pisidia, and went into the synagogue on the Sabbath day, and sat down. And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
And the next Sabbath day came almost the whole city together to hear the word of God.
And it fortuned in Iconium that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
As they made their journey through Amphipolis and Apollonia, they came to Thessalonica where was a synagogue of the Jews. And Paul, as his manner was, went in unto them: and three Sabbath days declared out of the scripture unto them, read more. opening and alleging that Christ must needs have suffered and risen again from death. And that this Jesus was Christ, whom, said he, "I preach to you." And some of them believed and came and companied with Paul and Silas. Also of the honorable Greeks, a great multitude; and of the chief women, not a few.
And the brethren immediately sent away Paul, and Silas by night unto Berea. Which, when they were come thither, they entered into the Synagogue of the Jews.
Then he disputed in the synagogue with the Jews, and with the devout persons; And in the market daily with them that came unto him.
Then he disputed in the synagogue with the Jews, and with the devout persons; And in the market daily with them that came unto him.
And he preached in the synagogue every Sabbath day; And exhorted the Jews and the gentiles.
And he preached in the synagogue every Sabbath day; And exhorted the Jews and the gentiles.
And the same began to speak boldly in the Synagogue. And when Priscilla and Aquila had heard him: they took him unto them; And expounded unto him the way of God more perfectly.
And he went into the synagogue, and behaved himself boldly for the space of three months: disputing, and giving them exhortations of the kingdom of God.
And I said, 'Lord they know that I prisoned, and beat in every synagogue them that believed on thee.
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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And it shall be a continual burnt offering among your children after you, in the door of the tabernacle of witness before the LORD, where I will meet you to speak unto you there. There I will meet with the children of Israel, and will be sanctified in mine honour.
And Moses took the tabernacle and pitched it without the host, afar off from the host, and called it the tabernacle of witness. And all that would ask any question of the LORD, went out unto the tabernacle of witness which was without the host.
Hear, O Israel, the LORD thy God is one LORD only.
See thou fear them not, for the LORD thy God is among you: a mighty God and a terrible.
and commanded them, saying, "At the end of seven years, in the time of the free year, in the feast of the tabernacles, when all Israel is come to appear before the LORD thy God, in the place which he hath chosen: see that thou read this law before all Israel in their ears. read more. Gather the people together: both men, women and children and the strangers that are in thy cities, that they may hear, learn and fear the LORD your God, and be diligent to keep all the words of this law, and that their children which know nothing may hear and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it."
And the maidens answered them, "Yea, behold, he goeth before you. Make haste now, for he came this day to the city, for the people must offer this day in the hill.
After that, thou shalt come to the hill of God, where the Philistines keep their watch. And when thou art come thither to the city thou shalt meet a company of prophets coming down from the hill, with a psaltery, a timbrel, a pipe, and a harp before them; and they prophesying.
Then Saul sent messengers to fetch David. And when they saw a company of prophets prophesying and Samuel standing fast by them, the spirit of God fell upon the messengers of Saul, and they prophesied too. And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers yet again the third time which prophesied also. read more. Then went he himself to Ramah, and when he came to a great well that is in Secu, he asked and said, "Where are Samuel and David?" And they said, "See, they be at Naioth in Ramah." And as he went thither to Naioth in Ramah the spirit of God came upon him also and he went prophesying, until he came to Naioth in Ramah. And he stripped off his clothes and prophesied before Samuel in like manner, and fell naked all that day and all that night, wherefore it is a common saying, "Is Saul also among the prophets?"
And David said unto Jonathan, "Behold, tomorrow is the first day of the month, and I should sit with the king at meat. But let me go that I may hide myself in the fields unto this day three days at evening.
And the third year of his reign he sent, of his lords: Benhail, Obadiah, Zechariah, Nethanel and Micaiah to teach in the cities of Judah: and with them, Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah and Tobadonijah, Levites: and with them Elishama and Jehoram, priests. read more. And they taught in Judah, and had the book of the law with them, and went about throughout all the cities of Judah and taught the people.
And when the seventh month came, and the children of Israel were now in their cities, the people came together, even as one man, unto Jerusalem.
And I gathered them together by the water that runneth toward Ahava, and there abode we three days. And when I looked among the people and the priests, I found no Levites there.
And Ezra the priest brought the law before the congregation both of men and women, and of all that could understand it, upon the first day of the seventh month.
And on the next day were gathered together the chief fathers among all the people and the priests and Levites, unto Ezra the scribe, that he should teach them the words of the law.
In the four and twentieth day of this month came the children of Israel together with fasting, and sackcloth, and earth upon them,
In the evening, and morning, and at noon day will I mourn and complain: and he shall hear my voice.
Thine adversaries roar in the midst of thy congregations, and set up their banners for tokens.
Yea, they say in their hearts, "Let us make havoc of them all together." Thus have they burnt up all the houses of God in the land.
- That they would exalt him in the congregation of the people, and praise him in the seat of the elders,
Offer me no more oblations, for it is but lost labour. I abhor your incense. I may not away with your new moons, your Sabbaths and solemn days. Your fastings are also in vain.
Thou showest mercy upon thousands, thou recompensest the wickedness of the fathers, into the bosom of the children that come after them. Thou art the great and mighty God, whose name is the LORD of Hosts:
and burnt up the house of the LORD. He burnt up also the king's palace, all the houses, and all the gorgeous buildings in Jerusalem.
The Chaldeans also brake the brazen pillars that were in the house of the LORD; yea, the seat and the brazen laver that was in the house of the LORD; and carried all the metal of them unto Babylon.
{Vav} Her tabernacle - which was like a garden of pleasure - hath he destroyed; her high solemn feasts hath he put down. The LORD hath brought it so to pass, that the high solemn feasts and Sabbaths in Zion are clean forgotten. In his heavy displeasure hath he made the king and priests to be despised.
It happened that in the sixth year, the fifth day of the sixth Month, I sat in my house, and the lords of the counsel of Judah with me. And the hand of the LORD God fell even there upon me.
"Thou son of man: thy brethren, thy kinsfolk, and the whole house of Judah which dwell at Jerusalem, say, 'They be gone far from the LORD, but the land is given us in possession.' Therefore tell them, 'Thus sayeth the LORD God: I will send you far off among the Gentiles, and scatter you among the nations, and I will hallow you but a little, in the lands where ye shall come.'
There resorted unto me certain of the elders of Israel, and sat down by me.
In the seventh year, the tenth day of the fifth Month, it happened that certain of the elders of Israel came unto me, for to ask counsel at the LORD, and sat them down by me.
These come unto thee, after the manner of a great people: yea, my people sit down before thee, and hear thy words, but they do not thereafter: for in their mouths they show themselves, as though they were fervent, but their heart goeth after their own covetous lucre.
Now when Daniel understood that the writing was made, he went into his house: and the windows of his hall toward Jerusalem stood open. There kneeled he down upon his knees, three times a day: there he made his petition, and praised his God, like as his manner was to do afore time.
I prayed before the LORD my God, and knowledged, saying, "O LORD, thou great and fearful God, thou that keepest covenant and mercy with them which love thee, and do thy commandments:
"Speak unto all the people of the land, and to the priests, and say, 'When ye fasted and mourned in the fifth and seventh month, now this seventy years, did ye fast unto me?
"Ye have heard how it was said unto them of the old time, 'Thou shalt not kill; for whosoever killeth shall be in danger of judgment:' But I say unto you, Whosoever is angry with his brother shall be in danger of judgment: whosoever sayeth unto his brother, 'Raca,' shall be in danger of a council: but whosoever sayeth, 'Thou fool,' shall be in danger of hell fire. read more. Therefore when thou offerest thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave there thine offering before the altar, and go thy way first, and be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, whiles thou art in the way with him; lest that adversary deliver ye to the judge, and the judge deliver ye to the minister, and then thou be cast into prison. I say unto ye verily, Thou shalt not come out thence, till thou have paid the utmost farthing. "Ye have heard how it was said to them of old time, 'Thou shalt not commit adultery:'
"Again, ye have heard how it was said to them of old time, 'Thou shalt not forswear thyself, but shalt perform thine oath to God':
Beware of men: for they shall deliver you up to the councils, and shall scourge you in their synagogues;
"Moreover, if thy brother trespass against thee, Go and tell him his fault between him and thee alone. If he hear thee, thou hast won thy brother: But if he hear thee not, then take yet with thee one or two, that in the mouth of two or three witnesses, all things may be established. read more. If he hear not them, tell it unto the congregation: if he hear not the congregation, take him as a heathen man, and as a publican. Verily I say unto you whatsoever ye bind on earth, shall be bound in heaven. And whatsoever ye loose on earth, shall be loosed in heaven.
and love to sit uppermost at feasts, and to have the chief seats in the synagogues,
For the Pharisees, and all the Jews, except they wash their hands often, eat not; observing the traditions of the elders.
But take ye heed to yourselves. For they shall bring you up to the councils, and into the synagogues, and ye shall be beaten, and ye shall be brought before rulers and kings, for my sake, for a testimonial unto them.
And he came to Nazareth where he was nursed, and as his custom was, went into the synagogue on the Sabbath days, and stood up for to read. And there was delivered unto him the book of the prophet Isaiah. And when he had opened the book, he found the place, where it was written, read more. "The spirit of the Lord upon me, because he hath anointed me; To preach the gospel to the poor he hath sent me; And to heal which are broken hearted: To preach deliverance to the captive; And sight to the blind; And freely to set at liberty them that are bruised; And to preach the acceptable year of the Lord." And he closed the book, and gave it again to the minister, and sat down. And the eyes of all that were in the synagogue, were fastened on him.
And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.
For he loveth our nation, and hath built us a synagogue."
And behold, there came a man named Jairus: and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house,
While he yet spake, there came one from the ruler of the synagogue's house, which said to him, "Thy daughter is dead, disease not the master."
When they bring you unto the synagogues, and unto the rulers, and officers, take no thought how or what thing ye shall answer, or what ye shall speak.
The Pharisee stood and prayed thus with himself, 'God, I thank thee that I am not as other men are; extortioners, unjust, adulterers, or as this publican.
But before all these, they shall lay their hands on you, and persecute you: delivering you up to the synagogues, and into prison: and bring you before kings and rulers for my name's sake.
Such words spake his father, and mother, because they feared the Jews: for the Jews had conspired already that if any man did confess that he was Christ, he should be excommunicated out of the Synagogue.
Nevertheless, among the chief rulers many believed on him: but because of the Pharisees they would not be a known of it, lest they should be excommunicated.
Before the feast of Easter, when Jesus knew that his hour was come, that he should depart out of this world unto the father; When he loved his which were in the world, unto the end he loved them; And when supper was ended, after that, the devil had put in the heart of Judas Iscariot, Simon's son, to betray him. read more. Jesus, knowing that the father had given all things into his hands, and that he was come from God, and went to God; He rose from supper, and laid aside his upper garments, and took a towel, and gird himself. After that, poured he water into a basin, and began to wash his disciples' feet, and to wipe them with the towel wherewith he was gird. Then came he to Simon Peter. And Peter said to him, "Lord shalt thou wash my feet?" Jesus answered and said unto him, "What I do, thou knowest not now, but thou shalt know hereafter." Peter said unto him, "Thou shalt not wash my feet while the world standeth." Jesus answered him, "If I wash thee not, thou shalt have no part with me." Simon Peter said unto him, "Lord not my feet only: but also my hands and my head." Jesus said to him, "He that is washed needeth not, save to wash his feet, and is clean every whit. And ye are clean: but not all." For he knew his betrayer. Therefore said he, "Ye are not all clean." After he had washed their feet, and received his clothes, and was set down again, he said unto them, "Know ye what I have done to you? Ye call me 'Master' and 'Lord,' and ye say well, for so am I. If I then, your Lord and Master, have washed your feet: ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you.
Peter and John went up together into the temple at the ninth hour of prayer:
Then there arose certain of the Synagogue, which are called Libertines, and Cyrenians, and of Alexandria, and of Cilicia, and of Asia: and disputed with Stephen.
and desired of him letters to Damascus, to the synagogues: that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
The same man saw in a vision evidently, about the ninth hour of the day, an angel of God coming into him, and saying unto him, "Cornelius."
On the morrow as they went on their journey and drew nigh unto the city, Peter went upon the top of the house to pray, about the sixth hour.
And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
For Moses of old time in every city hath them that preach him, and he is read in the synagogues every Sabbath day."
For Moses of old time in every city hath them that preach him, and he is read in the synagogues every Sabbath day."
And on the Sabbath days, we went out of the city besides a river where men were wont to pray, and we sat down and spake unto the women which thither resorted.
as the chief priest doth bear me witness, and all the elders: of whom also I received letters unto the brethren, and went to Damascus to bring them which were there bound unto Jerusalem for to be punished.
How dare one of you having business with another, go to law under the wicked? And not rather under the saints? Do ye not know that the saints shall judge the world? If the world shall be judged by you: are ye not good enough to judge small trifles? read more. Know ye not how that we shall judge the angels? How much more may we judge things that pertain to the life? If ye have judgments of worldly matters, take them which are despised in the congregation, and make them judges. This I say to your shame. Is there utterly no wise man among you? What, not one at all? That can judge between brother and brother? But one brother goeth to law with another: and that under the unbelievers? Now therefore there is utterly a fault among you, because ye go to law one with another. Why rather suffer ye not wrong? Why rather suffer ye not yourselves to be robbed? Nay, ye yourselves do wrong, and rob: and that the brethren.
Every man praying or prophesying having anything on his head, shameth his head.
When ye come together in one place, a man cannot eat the Lord's supper.
For else when thou blessest with the spirit, how shall he that occupieth the room of the unlearned say "amen" at thy giving of thanks? Seeing he understandeth not what thou sayest?
And let all things be done honestly and in order.
If any man love not the Lord Jesus Christ, the same be anathema. Maranatha.
Nevertheless, though we ourselves, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, hold him as accursed. As I said before, so say I now again, if any man preach any other thing unto you, than that ye have received, hold him accursed.
And the very same, made some Apostles, some Prophets, some Evangelists, some Shepherds, some Teachers:
This is a true saying: If a man covet the office of a bishop, he desireth a good work. Yea, and a bishop must be faultless, the husband of one wife, sober, discreet, honestly appareled, harborous, apt to teach, read more. not drunken, no fighter, not given to filthy lucre: but gentle, abhorring fighting, abhorring covetousness, and one that ruleth his own house honestly, having children under obedience, with all honesty. For if a man cannot rule his own house, how shall he care for the congregation of God? He may not be a young scholar, lest he swell and fall into the judgment of the evil speaker. He must also be well reported of among them which are without forth, lest he fall into rebuke, and into the snare of the evil speaker.
And without nay, great is that mystery of godliness. God was showed in the flesh, was justified in the spirit, was seen of angels, was preached unto the gentiles, was believed on in earth and received up in glory.
The elders that rule well are worthy of double honour, most specially they which labour in the word and in teaching.
If any be faultless, the husband of one wife, having faithful children, which are not slandered of riot, neither are disobedient. For a bishop must be faultless, as it becometh the minister of God; not stubborn, not angry, no drunkard, no fighter, not given to filthy lucre: read more. but harborous, one that loveth goodness, sober minded, righteous, holy, temperate, and such as cleaveth unto the true word of doctrine, that he may be able to exhort with wholesome learning, and to improve them that say against it.
This witness is true, wherefore rebuke them sharply, that they may be sound in the faith,
let us draw nigh with a true heart in a full faith sprinkled in our hearts, from an evil conscience, and washed in our bodies with pure water,
Remember them which have the oversight of you, which have declared unto you the word of God: consider the conversation of their living, the end of whose conversation see that ye look upon, and follow their faith.
If there come into your company a man with a golden ring, and in goodly apparel, and there come in also a poor man in vile raiment,
If there come into your company a man with a golden ring, and in goodly apparel, and there come in also a poor man in vile raiment, and ye have a respect to him that weareth the gay clothing and say unto him, "Sit thou here in a good place," and say unto the poor, "stand thou there, or sit here under my footstool" -
I was in the spirit on a Sunday, and heard behind me a great voice, as it had been of a trumpet,
and the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the messengers of the seven congregations: And the seven candlesticks which thou sawest are the seven congregations.
Unto the messenger of the congregation of Ephesus write, 'These things saith he that holdeth the seven stars in his right hand, and walketh in the midst of the seven golden candlesticks:
I know thy works and tribulation and poverty, but thou art rich. And I know the blasphemy of them which call themselves Jews and are not, but are the congregation of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
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The LORD bless thee and keep thee. The LORD make his face shine upon thee and be merciful unto thee. read more. The LORD lift up his countenance upon thee, and give thee peace.
And the LORD spake unto Moses, saying, "Speak unto the children of Israel and bid them, that they make them guards upon the quarters of their garments throughout their generations, and let them make the guards of ribbons of Jacinth. read more. And the guard shall be unto you to look upon it, that ye remember all the commandments of the LORD and do them: that ye seek not a way after your own hearts and after your own eyes, for to go a whoring after them: but that ye remember and do all my commandments and be holy unto your God: for I am the LORD your God, which brought you out of the land of Egypt, to be your God. I am the LORD God."
Hear, O Israel, the LORD thy God is one LORD only. And thou shalt love the LORD thy God with all thine heart, with all thy soul and with all thy might. read more. And these words which I command thee this day, shall be in thine heart. And thou shalt whet them on thy children, and shalt talk of them when thou art at home in thine house and as thou walkest by the way; and when thou liest down and when thou risest up. And thou shalt bind them for a sign upon thine hand. And they shall be papers of remembrance between thine eyes, and shalt write them upon the posts of thy house and upon thy gates.
If thou shalt hearken therefore unto my commandments which I command you this day, that ye love the LORD your God and serve him with all your hearts and with all your souls; then he will give rain unto your land in due season, both the first rain and the latter, and thou shalt gather in thy corn, thy wine and thine oil. read more. And he will send grass in thy fields for thy cattle: and thou shalt eat and fill thyself. But beware that your hearts deceive you not, that ye turn aside and serve strange gods and worship them, and then the wrath of the LORD wax hot upon you and shut up the heaven that there be no rain and that your land yield not her fruit, and that ye perish quickly from off the good land which the LORD giveth you. Put up, therefore, these my words in your hearts and in your souls, and bind them for a sign unto your hands, and let them be as papers of remembrance between your eyes, and teach them your children: so that thou talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down and when thou risest up: yea, and write them upon the doorposts of thine house and upon thy gates, that your days may be multiplied and the days of your children upon the earth which the LORD sware unto your fathers to give them, as long as the days of heaven last upon the earth.
And Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to give heed unto the law, and the people stood in their place.
Yea, they say in their hearts, "Let us make havoc of them all together." Thus have they burnt up all the houses of God in the land.
It happened that in the sixth year, the fifth day of the sixth Month, I sat in my house, and the lords of the counsel of Judah with me. And the hand of the LORD God fell even there upon me.
In the seventh year, the tenth day of the fifth Month, it happened that certain of the elders of Israel came unto me, for to ask counsel at the LORD, and sat them down by me. Then came the word of the LORD unto me on this manner, read more. "Thou son of man: speak unto the elders of Israel, and say unto them, 'Thus sayeth the LORD God: Are ye come hither to ask anything at me? As truly as I live, sayeth the LORD God,
Thus the children of Israel shall sit a great while without king and prince, without offering and alter, without priest and revelation.
They will not dwell in the LORD's land, but Ephraim turneth again into Egypt, and eateth unclean things among the Assyrians.
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healed all manner of sickness and all manner diseases among the people.
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healed all manner of sickness and all manner diseases among the people.
Whensoever therefore thou givest thine alms, thou shalt not make a trumpet to be blown before thee, as the hypocrites do in the synagogues, and in the streets, for to be praised of men. Verily I say unto you, they have their reward.
Beware of men: for they shall deliver you up to the councils, and shall scourge you in their synagogues;
All their works they do, for to be seen of men. They set abroad their phylacteries, and make large borders on their garments,
"Wherefore, Behold, I send unto you prophets, wise men, and scribes. And of them: some shall ye kill and crucify, and some of them shall ye scourge in your synagogues, and persecute from city to city;
And they entered into Capernaum, and straightway on the Sabbath days he entered into the synagogue and taught.
And behold, there came unto him one of the rulers of the Synagogue, whose name was Jairus: and when he saw him, he fell down at his feet,
And when the Sabbath day was come, he began to teach in the synagogue. And many that heard him were astonished, and said, "From whence hath he these things? And what wisdom is this that is given unto him? And such virtues that are wrought by his hands?
And he came to Nazareth where he was nursed, and as his custom was, went into the synagogue on the Sabbath days, and stood up for to read. And there was delivered unto him the book of the prophet Isaiah. And when he had opened the book, he found the place, where it was written, read more. "The spirit of the Lord upon me, because he hath anointed me; To preach the gospel to the poor he hath sent me; And to heal which are broken hearted: To preach deliverance to the captive; And sight to the blind; And freely to set at liberty them that are bruised; And to preach the acceptable year of the Lord." And he closed the book, and gave it again to the minister, and sat down. And the eyes of all that were in the synagogue, were fastened on him.
And he closed the book, and gave it again to the minister, and sat down. And the eyes of all that were in the synagogue, were fastened on him.
And behold, there came a man named Jairus: and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house,
And the ruler of the synagogue answered with indignation, because that Jesus had healed on the Sabbath day, and said unto the people, "There are six days in the week, in which men ought to work, in them come and be healed, and not on the Sabbath day."
Then said the Jews between themselves, "Whither will he go, that we shall not find him? Will he go among the gentiles, which are scattered all abroad, and teach the gentiles?
Then there arose certain of the Synagogue, which are called Libertines, and Cyrenians, and of Alexandria, and of Cilicia, and of Asia: and disputed with Stephen.
and desired of him letters to Damascus, to the synagogues: that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
And when they were come to Salamis, they showed the word of God in the synagogues of the Jews. And they had John to their minister.
And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
For Moses of old time in every city hath them that preach him, and he is read in the synagogues every Sabbath day."
And on the Sabbath days, we went out of the city besides a river where men were wont to pray, and we sat down and spake unto the women which thither resorted.
For else when thou blessest with the spirit, how shall he that occupieth the room of the unlearned say "amen" at thy giving of thanks? Seeing he understandeth not what thou sayest?
James, the servant of God, and of the Lord Jesus Christ, sendeth greeting to the twelve tribes which are scattered here and there.
I know thy works and tribulation and poverty, but thou art rich. And I know the blasphemy of them which call themselves Jews and are not, but are the congregation of Satan.
Behold, I make them of the congregation of Satan - which call themselves Jews and are not, but do lie -Behold, I will make them that they shall come and worship before thy feet: and shall know that I love thee.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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Yea, they say in their hearts, "Let us make havoc of them all together." Thus have they burnt up all the houses of God in the land.
Yea, they say in their hearts, "Let us make havoc of them all together." Thus have they burnt up all the houses of God in the land.
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healed all manner of sickness and all manner diseases among the people.
Whensoever therefore thou givest thine alms, thou shalt not make a trumpet to be blown before thee, as the hypocrites do in the synagogues, and in the streets, for to be praised of men. Verily I say unto you, they have their reward.
And when thou prayest, thou shalt not be as the hypocrites are: for they love to stand and pray in the synagogues, and in the corners of the streets, because they would be seen of men. Verily I say unto you, they have their reward.
Beware of men: for they shall deliver you up to the councils, and shall scourge you in their synagogues;
and love to sit uppermost at feasts, and to have the chief seats in the synagogues,
And behold, there came unto him one of the rulers of the Synagogue, whose name was Jairus: and when he saw him, he fell down at his feet,
While he yet spake, there came from the ruler of the synagogue's house, certain which said, "Thy daughter is dead: why diseasest thou the Master any further?" As soon as Jesus heard that word spoken, he said unto the ruler of the Synagogue, "Be not afraid, only believe."
And he came unto the house of the ruler of the Synagogue, and saw the wondering and them that wept and wailed greatly;
And he closed the book, and gave it again to the minister, and sat down. And the eyes of all that were in the synagogue, were fastened on him.
And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.
For he loveth our nation, and hath built us a synagogue."
While he yet spake, there came one from the ruler of the synagogue's house, which said to him, "Thy daughter is dead, disease not the master."
And the ruler of the synagogue answered with indignation, because that Jesus had healed on the Sabbath day, and said unto the people, "There are six days in the week, in which men ought to work, in them come and be healed, and not on the Sabbath day."
Such words spake his father, and mother, because they feared the Jews: for the Jews had conspired already that if any man did confess that he was Christ, he should be excommunicated out of the Synagogue.
They answered, and said unto him, "Thou art altogether born in sin: and dost thou teach us?" And they cast him out. Jesus heard that they had excommunicated him: and as soon as he had found him he said unto him, "Dost thou believe on the son of God?" read more. He answered, and said, "And who is it, Lord, that I might believe on him?" And Jesus said unto him, "Thou hast seen him, and he it is that talketh with thee." And he said, "Lord, I believe," and worshipped him.
Nevertheless, among the chief rulers many believed on him: but because of the Pharisees they would not be a known of it, lest they should be excommunicated. For they loved the praise that is given of men, more than the praise that cometh of God.
They shall excommunicate you: yea the time shall come, that whosoever killeth you, will think that he doth God true service.
Then said Pilate unto them, "Take ye him unto you, and judge him after your own law." Then the Jews said unto him, "It is not lawful for us to put any man to death."
And straightway he preached Christ in the Synagogues how that he was the son of God.
And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
When the Jews saw the people, they were full of indignation and spake against those things which were spoken of Paul; speaking against it, and railing on it.
And he preached in the synagogue every Sabbath day; And exhorted the Jews and the gentiles.
Howbeit, one Crispus, the chief ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians gave audience and believed, and were baptised.
Then took all the Greeks Sosthenes, the chief ruler of the Synagogue, and smote him before the judge's seat. And Gallio cared for none of those things.
And he came to Ephesus, and left them there: but he himself entered into the Synagogue, and reasoned with the Jews.
And he went into the synagogue, and behaved himself boldly for the space of three months: disputing, and giving them exhortations of the kingdom of God.
And I said, 'Lord they know that I prisoned, and beat in every synagogue them that believed on thee.
in death often. Of the Jews, five times received I, every time, forty stripes, save one.
If there come into your company a man with a golden ring, and in goodly apparel, and there come in also a poor man in vile raiment, and ye have a respect to him that weareth the gay clothing and say unto him, "Sit thou here in a good place," and say unto the poor, "stand thou there, or sit here under my footstool" -
I know thy works and tribulation and poverty, but thou art rich. And I know the blasphemy of them which call themselves Jews and are not, but are the congregation of Satan.
Behold, I make them of the congregation of Satan - which call themselves Jews and are not, but do lie -Behold, I will make them that they shall come and worship before thy feet: and shall know that I love thee.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
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And I gathered them together by the water that runneth toward Ahava, and there abode we three days. And when I looked among the people and the priests, I found no Levites there.
And Ezra the priest brought the law before the congregation both of men and women, and of all that could understand it, upon the first day of the seventh month.
In the four and twentieth day of this month came the children of Israel together with fasting, and sackcloth, and earth upon them,
In the evening, and morning, and at noon day will I mourn and complain: and he shall hear my voice.
Now when Daniel understood that the writing was made, he went into his house: and the windows of his hall toward Jerusalem stood open. There kneeled he down upon his knees, three times a day: there he made his petition, and praised his God, like as his manner was to do afore time.
"Speak unto all the people of the land, and to the priests, and say, 'When ye fasted and mourned in the fifth and seventh month, now this seventy years, did ye fast unto me?
Beware of men: for they shall deliver you up to the councils, and shall scourge you in their synagogues;
and love to sit uppermost at feasts, and to have the chief seats in the synagogues,
But take ye heed to yourselves. For they shall bring you up to the councils, and into the synagogues, and ye shall be beaten, and ye shall be brought before rulers and kings, for my sake, for a testimonial unto them.
And he closed the book, and gave it again to the minister, and sat down. And the eyes of all that were in the synagogue, were fastened on him.
And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.
For he loveth our nation, and hath built us a synagogue."
And behold, there came a man named Jairus: and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house,
While he yet spake, there came one from the ruler of the synagogue's house, which said to him, "Thy daughter is dead, disease not the master."
And it fortuned, as he was praying in a certain place: when he ceased, one of his disciples said unto him, "Master, teach us to pray; As John taught his disciples."
And the ruler of the synagogue answered with indignation, because that Jesus had healed on the Sabbath day, and said unto the people, "There are six days in the week, in which men ought to work, in them come and be healed, and not on the Sabbath day."
The Pharisee stood and prayed thus with himself, 'God, I thank thee that I am not as other men are; extortioners, unjust, adulterers, or as this publican.
Before the feast of Easter, when Jesus knew that his hour was come, that he should depart out of this world unto the father; When he loved his which were in the world, unto the end he loved them; And when supper was ended, after that, the devil had put in the heart of Judas Iscariot, Simon's son, to betray him. read more. Jesus, knowing that the father had given all things into his hands, and that he was come from God, and went to God; He rose from supper, and laid aside his upper garments, and took a towel, and gird himself. After that, poured he water into a basin, and began to wash his disciples' feet, and to wipe them with the towel wherewith he was gird. Then came he to Simon Peter. And Peter said to him, "Lord shalt thou wash my feet?" Jesus answered and said unto him, "What I do, thou knowest not now, but thou shalt know hereafter." Peter said unto him, "Thou shalt not wash my feet while the world standeth." Jesus answered him, "If I wash thee not, thou shalt have no part with me." Simon Peter said unto him, "Lord not my feet only: but also my hands and my head." Jesus said to him, "He that is washed needeth not, save to wash his feet, and is clean every whit. And ye are clean: but not all." For he knew his betrayer. Therefore said he, "Ye are not all clean." After he had washed their feet, and received his clothes, and was set down again, he said unto them, "Know ye what I have done to you? Ye call me 'Master' and 'Lord,' and ye say well, for so am I. If I then, your Lord and Master, have washed your feet: ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you.
Peter and John went up together into the temple at the ninth hour of prayer:
The same man saw in a vision evidently, about the ninth hour of the day, an angel of God coming into him, and saying unto him, "Cornelius."
On the morrow as they went on their journey and drew nigh unto the city, Peter went upon the top of the house to pray, about the sixth hour.
And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
For Moses of old time in every city hath them that preach him, and he is read in the synagogues every Sabbath day."
And on the Sabbath days, we went out of the city besides a river where men were wont to pray, and we sat down and spake unto the women which thither resorted.
Howbeit, one Crispus, the chief ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians gave audience and believed, and were baptised.
Then took all the Greeks Sosthenes, the chief ruler of the Synagogue, and smote him before the judge's seat. And Gallio cared for none of those things.
For else when thou blessest with the spirit, how shall he that occupieth the room of the unlearned say "amen" at thy giving of thanks? Seeing he understandeth not what thou sayest?
let us draw nigh with a true heart in a full faith sprinkled in our hearts, from an evil conscience, and washed in our bodies with pure water,
If there come into your company a man with a golden ring, and in goodly apparel, and there come in also a poor man in vile raiment, and ye have a respect to him that weareth the gay clothing and say unto him, "Sit thou here in a good place," and say unto the poor, "stand thou there, or sit here under my footstool" -
Watsons
SYNAGOGUE, ????????, "an assembly," Re 2:9; 3:9. The word often occurs in the Gospels and in the Acts, because Jesus Christ and his Apostles generally went to preach in those places. Although the sacrifices could not be offered, except in the tabernacle or the temple, the other exercises of religion were restricted to no particular place. Accordingly we find that the praises of God were sung, at a very ancient period, in the schools of the prophets; and those who felt any particular interest in religion, were assembled by the seers on the Sabbath, and the new moons, for prayers and religious instruction, 1Sa 10:5-11; 19:18-24; 2Ki 4:23. During the Babylonish captivity, the Jews, who were then deprived of their customary religious privileges, were wont to collect around some prophet or other pious man, who taught them and their children in religion, exhorted to good conduct, and read out of the sacred books, Eze 14:1; 20:1; Da 6:11; Ne 8:18. These assemblies, or meetings, became, in progress of time, fixed to certain places, and a regular order was observed in them. Such appears to have been the origin of synagogues. In speaking of synagogues, it is worthy to be noticed, that there is nothing said in respect to the existence of such buildings in Palestine, during the reign of Antiochus Epiphanes. They are, therefore, by some supposed to have been first erected under the Maccabean princes, but that, in foreign countries, they were much more ancient. Whether this statement be correct or not, it is nevertheless certain, that in the time of the Apostles, there were synagogues wherever there were Jews. They were built, in imitation of the temple of Jerusalem, with a court and porches, as is the case with the synagogues in the east at the present day. In the centre of the court is a chapel, supported by four columns, in which, on an elevation prepared for it, is placed the book of the law, rolled up. This, on the appointed days, is publicly read. In addition to the chapel, there is erected within the court a large covered hall or vestry, into which the people retire, when the weather happens to be cold and stormy, and each family has its particular seat. The uppermost seats in the synagogue, that is, those which were nearest the chapel where the sacred books were kept, were esteemed peculiarly honourable, Mt 23:6; Jas 2:3. The "proseuchae," ?????????, are understood by some to be smaller synagogues, but by others are supposed to be particular places under the open sky, where the Jews assembled for religious exercise. But Josephus calls the proseucha of Tiberias a large house, which held very many persons. See Proseuchae. The Apostles preached the Gospel in synagogues and proseuchae, and with their adherents performed in them all the religious services. When excluded, they imitated the Jews in those places, where they were too poor to erect these buildings, and held their religious meetings in the houses of individuals. Hence we not only hear of synagogues in houses in the Talmud, but of churches in houses in the New Testament, Ro 16:5; 1Co 16:19; Col 4:15; Php 2; Ac 3:26; 5:42. The Apostles sometimes hired a house, in which they performed religious services, and taught daily, Ac 19:9; 20:8. ???????? means literally a convention or assembly, but by metonymy, was eventually used for the place of assembling; in the same way that ????????, which means literally a calling together, or convocation, signifies also at the present time the place of convocation. Synagogues were sometimes called by the Jews schools; but they were careful to make an accurate distinction between such, and the schools, properly so called, the ??????, or "sublimer schools," in which the Talmud was read, while the law merely was read in the synagogues, which they placed far behind the Talmud.
The mode of conducting religious instruction and worship in the primitive Christian churches, was derived for the most part from the practice which anciently prevailed in synagogues. But there were no regular teachers in the synagogues, who were officially qualified to pronounce discourses before the people; although there were interpreters who rendered into the vernacular tongue, namely, the Hebraeo-aramean, the sections, which had been publicly read in the Hebrew.
The "synagogue preacher," ????, whose business it is, in consequence of his office, to address the people, is an official personage that has been introduced in later times; at least we find no mention of such a one in the New Testament. On the contrary, in the time of Christ, the person who read the section for the Sabbath, or any other person who was respectable for learning and had a readiness of speech, addressed the people, Lu 4:16-21; Ac 13:5,15; 15:21; Mt 4:23.
The other persons who were employed in the services and government of the synagogue, in addition to the one who read the Scriptures, and the person who rendered them into the vernacular tongue, were as follows:
1. "The ruler of the synagogue," ?????????????, ??? ?????, who presided over the assembly, and invited readers and speakers, unless some persons who were acceptable voluntarily offered themselves, Mr 5:22,35-38; Lu 8:41; 13:14-15; Ac 13:15.
2. "The elders of the synagogue," ?????, ???????????. They appear to have been the counsellors of the head or ruler of the synagogue, and were chosen from among the most powerful and learned of the people, and are hence called ?????????????, Ac 13:15. The council of elders not only took a part in the management of the internal concerns of the synagogue, but also punished transgressors of the public laws, either by turning them out of the synagogue, or decreeing the punishment of thirty- nine stripes, Joh 12:42; 16:2; 2Co 11:24.
3. "The collectors of alms," ???? ????, ????????, "deacons." Although every thing which is said of them by the Jews was not true concerning them in the time of the Apostles, there can be no doubt that there were such officers in the synagogues at that time, Acts 6.
4. "The servants of the synagogue," ???, ????????, Lu 4:20; whose business it was to reach the book of the law to the person who was to read it, and to receive it back again, and to perform other services. The ceremonies which prevail in the synagogues at the present day in presenting the law were not observed in the time of our Saviour.
5. "The messenger or legate of the synagogue," ???? ????. This was a person who was sent from synagogues abroad, to carry alms to Jerusalem. The name, messenger of the synagogue, was applied likewise to any person, who was commissioned by a synagogue, and sent forth to propagate religious knowledge. A person likewise was denominated the messenger, or angel, ????????, ??? ???????? ?????????, &c, who was selected by the assembly to recite for them the prayers; the same that is called by the Jews of modern times the synagogue singer, or cantilator, Re 2:1,8,12,18; 3:1,7,14.
The Jews anciently called those persons who, from their superior erudition, were capable of teaching in the synagogue, ??????, "shepherds," or "pastors." They applied the same term, at least in more recent times, to the elders of the synagogue, and also to the collectors of alms, or deacons. The ground of the application of this term in such a way, is as follows: the word ???? is, without doubt, derived from the Greek word ??????, "bread," or "a fragment of bread;" and, as it is used in the Targums, it corresponds to the Hebrew verb ???, "to feed." It is easy to see, therefore, how the word ???? might be applied to persons who sustained offices in the synagogue, in the same way as ??? is applied to kings, &c.
We do not find mention made of public worship in the synagogues, except on the Sabbath, Mt 12:9; Mr 1:21; 3:1; 6:2; Lu 4:16,32-33; 6:6; 13:10; Ac 13:14; 15:21; 16:13-25; 17:2; 18:4. What is said of St. Paul's hiring the school of one Tyrannus at Ephesus, and teaching in it daily, is a peculiar instance, Ac 19:9-10. Yet there can be no doubt that those Jews who were unable to go to Jerusalem attended worship on their festival days, as well as on the Sabbath, in their own synagogues. Individuals sometimes offered their private prayers in the
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After that, thou shalt come to the hill of God, where the Philistines keep their watch. And when thou art come thither to the city thou shalt meet a company of prophets coming down from the hill, with a psaltery, a timbrel, a pipe, and a harp before them; and they prophesying. And the spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man. read more. And when these signs are chanced thee, then do what thou hast to do, for God is with thee. And thou shalt also go before me to Gilgal. And behold, I will come unto thee to sacrifice burnt sacrifice and peace offerings. Tarry for me seven days till I come to thee and show thee what thou shalt do." And as soon as he had turned his shoulder to go from Samuel, God gave him another manner of heart, and all those tokens came to pass that same day. When they came to the hill, behold, the company of prophets met him, and the spirit of God came upon him, and he prophesied among them. And all that knew him before, when they saw that he prophesied among the prophets, they said each to other, "What is happened unto the son of Kish? Is Saul also among the prophets?"
And so David fled and escaped and went to Samuel to Ramah and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth. And it was told Saul, saying, "Behold, David is at Naioth in Ramah." read more. Then Saul sent messengers to fetch David. And when they saw a company of prophets prophesying and Samuel standing fast by them, the spirit of God fell upon the messengers of Saul, and they prophesied too. And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers yet again the third time which prophesied also. Then went he himself to Ramah, and when he came to a great well that is in Secu, he asked and said, "Where are Samuel and David?" And they said, "See, they be at Naioth in Ramah." And as he went thither to Naioth in Ramah the spirit of God came upon him also and he went prophesying, until he came to Naioth in Ramah. And he stripped off his clothes and prophesied before Samuel in like manner, and fell naked all that day and all that night, wherefore it is a common saying, "Is Saul also among the prophets?"
And every day from the first day unto the last, read he in the book of the law of God. And seven days held they the feast, and on the eighth day they gathered together, according unto the manner.
There resorted unto me certain of the elders of Israel, and sat down by me.
In the seventh year, the tenth day of the fifth Month, it happened that certain of the elders of Israel came unto me, for to ask counsel at the LORD, and sat them down by me.
Then these men made search, and found Daniel making his petition and praying unto his God.
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healed all manner of sickness and all manner diseases among the people.
and love to sit uppermost at feasts, and to have the chief seats in the synagogues,
And they entered into Capernaum, and straightway on the Sabbath days he entered into the synagogue and taught.
And he entered again into the synagogue, and there was a man there which had a withered hand:
And behold, there came unto him one of the rulers of the Synagogue, whose name was Jairus: and when he saw him, he fell down at his feet,
While he yet spake, there came from the ruler of the synagogue's house, certain which said, "Thy daughter is dead: why diseasest thou the Master any further?" As soon as Jesus heard that word spoken, he said unto the ruler of the Synagogue, "Be not afraid, only believe." read more. And he suffered no man to follow him more than Peter, and James and John the brother of James. And he came unto the house of the ruler of the Synagogue, and saw the wondering and them that wept and wailed greatly;
And when the Sabbath day was come, he began to teach in the synagogue. And many that heard him were astonished, and said, "From whence hath he these things? And what wisdom is this that is given unto him? And such virtues that are wrought by his hands?
And he came to Nazareth where he was nursed, and as his custom was, went into the synagogue on the Sabbath days, and stood up for to read.
And he came to Nazareth where he was nursed, and as his custom was, went into the synagogue on the Sabbath days, and stood up for to read.
And he came to Nazareth where he was nursed, and as his custom was, went into the synagogue on the Sabbath days, and stood up for to read.
And he came to Nazareth where he was nursed, and as his custom was, went into the synagogue on the Sabbath days, and stood up for to read.
And he came to Nazareth where he was nursed, and as his custom was, went into the synagogue on the Sabbath days, and stood up for to read.
And he came to Nazareth where he was nursed, and as his custom was, went into the synagogue on the Sabbath days, and stood up for to read. And there was delivered unto him the book of the prophet Isaiah. And when he had opened the book, he found the place, where it was written,
And there was delivered unto him the book of the prophet Isaiah. And when he had opened the book, he found the place, where it was written, "The spirit of the Lord upon me, because he hath anointed me; To preach the gospel to the poor he hath sent me; And to heal which are broken hearted: To preach deliverance to the captive; And sight to the blind; And freely to set at liberty them that are bruised; read more. And to preach the acceptable year of the Lord." And he closed the book, and gave it again to the minister, and sat down. And the eyes of all that were in the synagogue, were fastened on him.
And he closed the book, and gave it again to the minister, and sat down. And the eyes of all that were in the synagogue, were fastened on him. And he began to say unto them, "This day is this scripture fulfilled in your ears."
And they were astonished at his doctrine: for his preaching was with power. And in the synagogue there was a man, which had a spirit of an unclean devil, and cried with a loud voice,
And it fortuned in another Sabbath also, that he entered into the synagogue and taught. And there was a man, whose right hand was dried up.
And behold, there came a man named Jairus: and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house,
And he taught in one of their synagogues on the Sabbath days.
And the ruler of the synagogue answered with indignation, because that Jesus had healed on the Sabbath day, and said unto the people, "There are six days in the week, in which men ought to work, in them come and be healed, and not on the Sabbath day." Then answered him the Lord and said, "Hypocrite, doth not each one of you on the Sabbath day, loose his ox, or his ass, from the stall, and lead him to the water?
Nevertheless, among the chief rulers many believed on him: but because of the Pharisees they would not be a known of it, lest they should be excommunicated.
They shall excommunicate you: yea the time shall come, that whosoever killeth you, will think that he doth God true service.
And they continued in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayer.
First unto you hath God raised up his son Jesus, and him he hath sent to bless you, that every one of you should turn from your wickedness."
And daily in the temple, and in every house they ceased not, teaching and preaching Jesus Christ.
Then there arose certain of the Synagogue, which are called Libertines, and Cyrenians, and of Alexandria, and of Cilicia, and of Asia: and disputed with Stephen.
And when they were come to Salamis, they showed the word of God in the synagogues of the Jews. And they had John to their minister.
But they wandered through the countries, from Perga to Antioch a city of the country of Pisidia, and went into the synagogue on the Sabbath day, and sat down. And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
And after the law and the prophets were read, the rulers of the synagogue sent unto them saying, "Ye men and brethren, if ye have any sermon to exhort the people, say on."
For Moses of old time in every city hath them that preach him, and he is read in the synagogues every Sabbath day."
For Moses of old time in every city hath them that preach him, and he is read in the synagogues every Sabbath day."
When they had read it, they rejoiced of that consolation.
And on the Sabbath days, we went out of the city besides a river where men were wont to pray, and we sat down and spake unto the women which thither resorted. And a certain woman named Lydia, a seller of purple of the city of Thyatira, which worshipped God, gave us audience: whose heart the Lord opened that she attended unto the things which Paul spake. read more. When she was baptised, and her household, she besought us saying, "If ye think that I believe on the Lord come into my house, and abide there." And she constrained us. And it fortuned as we went to prayer, a certain damsel possessed with a spirit that prophesied met us, which brought her master and masters much vantage with prophesying. The same followed Paul and us, and cried, saying, "These men are the servants of the most high God, which show unto us the way of salvation." And this did she many days. But Paul, not content, turned about and said to the spirit, "I command thee in the name of Jesus Christ that thou come out of her." And he came out the same hour. And when her master and mistress saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers, and brought them to the officers, saying, "These men trouble our city, which are Jews and preach ordinances which are not lawful for us to receive, neither to observe, seeing we are Romans." And the people ran on them, and the officers rent their clothes, and commanded them to be beaten with rods, and when they had beaten them sore, they cast them into prison commanding the jailer to keep them surely. Which jailer, when he had received such commandment, thrust them into the inner prison, and made their feet fast in the stocks. At midnight, Paul and Silas prayed, and lauded God. And the prisoners heard them.
And Paul, as his manner was, went in unto them: and three Sabbath days declared out of the scripture unto them,
And he preached in the synagogue every Sabbath day; And exhorted the Jews and the gentiles.
When divers waxed hard hearted, and believed not, but spake evil of the way of the Lord, and that before the multitude: he departed from them; And separated the disciples away; And disputed daily in the school of one called Tyrannus.
When divers waxed hard hearted, and believed not, but spake evil of the way of the Lord, and that before the multitude: he departed from them; And separated the disciples away; And disputed daily in the school of one called Tyrannus. And this continued by the space of two years: So that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
And on the morrow after the Sabbath day the disciples came together for to break bread, and Paul preached unto them, ready to depart on the morrow; and continued the preaching unto midnight.
And on the morrow after the Sabbath day the disciples came together for to break bread, and Paul preached unto them, ready to depart on the morrow; and continued the preaching unto midnight. And there were many lights in the chamber where they were gathered together,
And there were many lights in the chamber where they were gathered together,
And there were many lights in the chamber where they were gathered together, and there sat in a window a certain young man named Eutychus, fallen into a deep sleep. And as Paul declared, he was the more overcome with sleep, and fell down from the third loft, and was taken up dead.
and there sat in a window a certain young man named Eutychus, fallen into a deep sleep. And as Paul declared, he was the more overcome with sleep, and fell down from the third loft, and was taken up dead. Paul went down and fell on him, and embraced him, and said, "Make nothing ado. For his life is in him."
Paul went down and fell on him, and embraced him, and said, "Make nothing ado. For his life is in him." When he was come up again, he brake bread, and tasted, and communed a long while: even till the morning, and so departed.
When he was come up again, he brake bread, and tasted, and communed a long while: even till the morning, and so departed.
Likewise, greet all the congregation that is in their house. Salute my well beloved Epaenetes, which is the firstfruit among them of Achaia.
Every woman that prayeth or prophesieth bare-headed, dishonesteth her head. For it is even all one and the very same thing, even as though she were shaven.
Nevertheless, neither is the man without the woman, neither the woman without the man in the Lord. For as the woman is of the man, even so is the man by the woman: but all is of God. read more. Judge in yourselves whether it be comely that a woman pray unto God bareheaded. Or else doth not nature teach you, that it is a shame for a man, if he have long hair: and a praise to a woman if she have long hair? For her hair is given her to cover her withal. If there be any man among you that lusteth to strife, let him know that we have no such customs, neither the congregations of God.
Labour for love, and covet spiritual gifts: and most chiefly for to prophesy. For he that speaketh with tongues speaketh not unto men, but unto God. For no man heareth him: Howbeit, in the spirit he speaketh mysteries. read more. But he that prophesieth speaketh unto men, to edifying, to exhortation, and to comfort. He that speaketh with tongues, profiteth himself: he that prophesieth, edifieth the congregation. I would that ye all spake with tongues: but rather that ye prophesied. For greater is he that prophesieth, than he that speaketh with tongues, except he expound it also, that the congregation may have edifying. Now, brethren, if I come unto you speaking with tongues: what shall I profit you? Except I speak to you, either by revelation, or knowledge, or prophesying, or doctrine. Moreover when things without life give sound: whether it be a pipe, or a harp - except they make a distinction in the sounds - how shall it be known what is piped or harped? And also if the trumpet give an uncertain voice, who shall prepare himself to fight? Even so, likewise, when ye speak with tongues, except ye speak words that have signification, how shall it be understood what is spoken? For ye shall but speak in the air. Many kinds of voices are in the world, and none of them are without signification. If I know not what the voice meaneth, I shall be unto him that speaketh an alien: and he that speaketh shall be an alien unto me. Even so ye - forasmuch as ye covet spiritual gifts - seek that ye may have plenty unto the edifying of the congregation. Wherefore, let him that speaketh with tongues, pray: that he may interpret also. If I pray with tongues, my spirit prayeth: but my mind is without fruit. What is it then? I will pray with the spirit, and will pray with the mind also. I will sing with the spirit, and will sing with the mind also. For else when thou blessest with the spirit, how shall he that occupieth the room of the unlearned say "amen" at thy giving of thanks? Seeing he understandeth not what thou sayest? Thou verily givest thanks well: but the other is not edified. I thank my God, I speak with tongues more than ye all. Yet had I rather, in the congregation, to speak five words with my mind to the information of others, rather than ten thousand words with the tongue. Brethren, be not children in wit. Howbeit, as concerning maliciousness be children: but in wit be perfect. In the law it is written, "With other tongues, and with other lips will I speak unto this people, and yet for all that will they not hear me, saith the Lord." Wherefore tongues are for a sign, not to them that believe: but to them that believe not. Contrariwise, prophesying serveth not for them that believe not: but for them which believe. If therefore when all the congregation is come together, and all speak with tongues, there come in they that are unlearned, or they which believe not: will they not say that ye are out of your wits? But and if all prophesy, and there come in one that believeth not, or one unlearned, he is rebuked of all men, and is judged of every man; and so are the secrets of his heart opened: and so falleth he down on his face, and worshippeth God, and saith that God is with you indeed. How is it then brethren? When ye come together, every man hath his song, hath his doctrine, hath his tongue, hath his revelation, hath his interpretation: Let all things be done unto edifying. If any man speak with tongues, let it be two at once - or at the most three at once - and that by course, and let another interpret it: But if there be no interpreter, let him keep silence in the congregation, and let him speak to himself, and to God. Let the prophets speak two at once, or three at once, and let others judge. If any revelation be made to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn, and all may have comfort. For the spirits of the prophets are in the power of the prophets. For God is not causer of strife: but of peace, as he is in all other congregations of the saints. Let your wives keep silence in the congregations. For it is not permitted unto them to speak: but let them be under obedience, as saith the law. If they will learn any thing, let them ask their husbands at home. For it is a shame for women to speak in the congregation. Sprang the word of God from you? Either came it unto you only? If any man think himself a prophet, either spiritual: let him understand what things I write unto you. For they are the commandments of the Lord. But and if any man be ignorant, let him be ignorant. Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. And let all things be done honestly and in order.
But even unto this day, when Moses is read the veil hangeth before their hearts.
Salute the brethren which are of Laodicea, and salute Nymphas, and the congregation which is in his house.
and ye have a respect to him that weareth the gay clothing and say unto him, "Sit thou here in a good place," and say unto the poor, "stand thou there, or sit here under my footstool" -
Unto the messenger of the congregation of Ephesus write, 'These things saith he that holdeth the seven stars in his right hand, and walketh in the midst of the seven golden candlesticks:
"And unto the angel of the congregation of Smyrna write, 'These things saith he that is first, and the last, which was dead and is alive: I know thy works and tribulation and poverty, but thou art rich. And I know the blasphemy of them which call themselves Jews and are not, but are the congregation of Satan.
"And to the messenger of the congregation in Pergamum write, 'This saith he which hath the sharp sword with two edges.
"And unto the messenger of the congregation of Thyatira write, 'This saith the son of God, which hath his eyes like unto a flame of fire, whose feet are like brass:
And write unto the messenger of the congregation of Sardis, 'This saith he that hath the spirit of God, and the seven stars. I know thy works, thou hast a name that you livest, and thou are dead.
"And write unto the tidings-bringer of the congregation of Philadelphia, 'This saith he that is holy and true, which hath the key of David; which openeth and no man shutteth, and shutteth and no man openeth.
Behold, I make them of the congregation of Satan - which call themselves Jews and are not, but do lie -Behold, I will make them that they shall come and worship before thy feet: and shall know that I love thee.
"And unto the messenger of the congregation which is in Laodicea write, 'This saith - amen - the faithful and true witness, the beginning of the creatures of God.