Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
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And when ye pray, ye shall not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen by men. Truly do I say to you, They have received their reward.
But beware of men. For they will deliver you up to the councils, and they will scourge you in their synagogues;
And having come into his own country, he taught them in their synagogue, so that they were astonished, and said, Whence hath this man this wisdom, and the miracles?
and love the first place at feasts, and the chief seats in the synagogues,
And when the sabbath was come, he began to teach in the synagogue. And most people when they heard him were astonished, saying, Whence hath this man these things? And what is the wisdom which is given him? And how is it that such miracles are wrought by his hands?
And when ye stand praying, forgive, if ye have aught against any one, that your Father who is in heaven may also forgive you your trespasses.
But do ye take heed to yourselves; they will deliver you up to councils, and ye will be taken into synagogues and beaten; and ye will be brought before governors and kings for my sake, for a testimony to them.
And rolling up the book, he gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed upon him.
for he loveth our nation, and himself built the synagogue for us.
The Pharisee stood and prayed by himself thus: O God, I thank thee that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican.
But the publican, standing afar off, would not even lift up his eyes to heaven; but smote his breast, saying, O God, be merciful to me a sinner!
This his parents said, because they feared the Jews. For the Jews had already agreed, that if any one should acknowledge him as the Christ, he should be put out of the synagogue.
Yet even of the rulers many believed in him; but on account of the Pharisees they did not acknowledge him, lest they should be put of the synagogue;
They will put you out of the synagogues; yea, the hour is coming when every one that killeth you will think that he is offering sacrifice to God.
Jesus answered him, I have spoken plainly to the world; I always taught in a synagogue and in the temple, where all the Jews assemble, and in secret I spoke nothing.
But some of those who belonged to the socalled synagogue of the Freedmen, and of the Cyrenaeans and Alexandrians, and of those from Cilicia and Asia, arose and disputed with Stephen;
And having come to Salamis, they preached the word of God in the synagogues of the Jews; and they had also John as an assistant.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
For they that dwell at Jerusalem, and their rulers, not knowing him, nor the voices of the prophets which are read every sabbath, fulfilled them in condemning him.
And on the next sabbath almost the whole city came together to hear the word of the Lord.
And it came to pass in Iconium, that they went together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and Greeks believed.
For Moses from the times of old hath had in every city those who preach him, being read in the synagogues every sabbath.
And Paul, as his custom was, went in among them, and for three sabbaths discoursed to them out of the Scriptures, explaining them, and setting forth that it was necessary for the Christ to suffer, and to rise from the dead, and that "this is the Christ,Jesus whom I am making known to you." read more. And some of them were convinced, and joined themselves to Paul and Silas, and of the devout Greeks a great multitude, and of the women of high rank not a few.
And the brethren immediately sent away Paul and Silas by night to Berea; who, having come there, went into the synagogue of the Jews.
And he discoursed in the synagogue every sabbath, and endeavored to persuade both Jews and Greeks.
And he began to speak boldly in the synagogue. But Aquila and Priscilla having heard him, took him to them, and set forth to him the way [of the Lord] more fully.
And he went into the synagogue, and spoke boldly for three months, discoursing and persuading concerning the kingdom of God.
And I said, Lord, they know that I imprisoned, and beat in every synagogue, those that believed in thee;
And I punished them often in all the synagogues, and compelled them to blaspheme; and being exceedingly mad against them, I pursued them even to foreign cities.
I speak to your shame. Is it so, that there is not a wise man among you, not one that will be able to judge between his brethren?
and thou hast endurance, and hast borne on account of my name, and hast not become weary.
Easton
(Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Eze 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezr 8:15; Ne 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Ac 9:20; 13:5; 17/1/type/noyes'>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/noyes'>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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But beware of men. For they will deliver you up to the councils, and they will scourge you in their synagogues;
And having come into his own country, he taught them in their synagogue, so that they were astonished, and said, Whence hath this man this wisdom, and the miracles?
and love the first place at feasts, and the chief seats in the synagogues,
And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he fell at his feet,
And when the sabbath was come, he began to teach in the synagogue. And most people when they heard him were astonished, saying, Whence hath this man these things? And what is the wisdom which is given him? And how is it that such miracles are wrought by his hands?
And he taught in their synagogues, honored by all.
And rolling up the book, he gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed upon him.
And they all spoke in his praise, and wondered at the words of grace which proceeded from his mouth; and they said, Is not this Josephs son?
And when they bring you to the synagogues and the magistrates and the authorities, be not anxious as to how or what ye shall answer, or what ye shall say;
But before all these things they will lay their hands on you and persecute you, delivering you up to synagogues, and into prisons, and bringing you before kings and governors on account of my name.
This his parents said, because they feared the Jews. For the Jews had already agreed, that if any one should acknowledge him as the Christ, he should be put out of the synagogue.
Yet even of the rulers many believed in him; but on account of the Pharisees they did not acknowledge him, lest they should be put of the synagogue;
They will put you out of the synagogues; yea, the hour is coming when every one that killeth you will think that he is offering sacrifice to God.
Jesus answered him, I have spoken plainly to the world; I always taught in a synagogue and in the temple, where all the Jews assemble, and in secret I spoke nothing.
And immediately he preached Jesus in the synagogues, that he is the Son of God.
And having come to Salamis, they preached the word of God in the synagogues of the Jews; and they had also John as an assistant.
And having come to Salamis, they preached the word of God in the synagogues of the Jews; and they had also John as an assistant.
And they, going on from Perga, came to Antioch in Pisidia; and they went into the synagogue on the sabbathday, and sat down. And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
And on the next sabbath almost the whole city came together to hear the word of the Lord.
And it came to pass in Iconium, that they went together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and Greeks believed.
And when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was the synagogue of the Jews. And Paul, as his custom was, went in among them, and for three sabbaths discoursed to them out of the Scriptures, read more. explaining them, and setting forth that it was necessary for the Christ to suffer, and to rise from the dead, and that "this is the Christ,Jesus whom I am making known to you." And some of them were convinced, and joined themselves to Paul and Silas, and of the devout Greeks a great multitude, and of the women of high rank not a few.
And the brethren immediately sent away Paul and Silas by night to Berea; who, having come there, went into the synagogue of the Jews.
Therefore he reasoned in the synagogue with the Jews and the devout [Greeks], and in the market daily with those that met him.
Therefore he reasoned in the synagogue with the Jews and the devout [Greeks], and in the market daily with those that met him.
And he discoursed in the synagogue every sabbath, and endeavored to persuade both Jews and Greeks.
And he discoursed in the synagogue every sabbath, and endeavored to persuade both Jews and Greeks.
And he began to speak boldly in the synagogue. But Aquila and Priscilla having heard him, took him to them, and set forth to him the way [of the Lord] more fully.
And he went into the synagogue, and spoke boldly for three months, discoursing and persuading concerning the kingdom of God.
And I said, Lord, they know that I imprisoned, and beat in every synagogue, those that believed in 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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Ye have heard that it was said to them of old time, "Thou shalt not kill; and whoever shall kill, shall be in danger of the Judges." But I say to you, that whoever is angry with his brother shall be in danger of the Judges; and whoever shall say to his brother, Simpleton! shall be in danger of the Council; and whoever shall say, Fool! shall be in danger of hellfire. read more. Therefore, if thou bring thy gift to the altar, and there remember that thy brother hath aught against thee, leave there thy gift before the altar, and go away; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary at law quickly, while thou art on the road with him; lest the adversary deliver thee to the judge, and the judge to the officer, and thou be cast into prison. Truly do I say to thee, Thou wilt not come out thence, till thou hast paid the last farthing. Ye have heard that it was said, "Thou shalt not commit adultery."
Again ye have heard that it was said to them of old time, "Thou shalt not swear falsely, but shalt perform to the Lord thine oaths."
But beware of men. For they will deliver you up to the councils, and they will scourge you in their synagogues;
Moreover, if thy brother sin, go and reprove him between thee and him alone. If he listen to thee, thou hast gained thy brother; but if he do not listen, take with thee one or two more; that by the mouth of two or three witnesses every word may be established. read more. And if he disregard them, tell the matter to the church; but if he disregard the church also, let him be to thee as a heathen and a publican. Truly do I say to you, Whatever ye shall bind on earth will be bound in heaven; and whatever ye shall loose on earth will be loosed in heaven.
and love the first place at feasts, and the chief seats in the synagogues,
(for the Pharisees, and all the Jews, unless they wash their hands often, do not eat, holding fast the tradition of the elders;
But do ye take heed to yourselves; they will deliver you up to councils, and ye will be taken into synagogues and beaten; and ye will be brought before governors and kings for my sake, for a testimony to them.
And he came to Nazara, where he had been brought up, and, as his custom was, he went into the synagogue on the sabbathday; and stood up to read. And there was delivered to him the book of the prophet Isaiah; and unrolling the book, he found the place where it was written, read more. "The Spirit of the Lord is upon me, because he anointed me to preach glad tidings to the poor; he hath sent me to proclaim deliverance to the captives, and recovering of sight to the blind, to set at liberty the oppressed, to proclaim the acceptable year of the Lord." And rolling up the book, he gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed upon him.
And having heard about Jesus, he sent to him elders of the Jews, and besought him to come and save his servant.
for he loveth our nation, and himself built the synagogue for us.
And lo! there came a man, named Jairus, and he was a ruler of the synagogue; and falling at the feet of Jesus, he besought him to come into his house;
While he was yet speaking, there cometh one from the house of the ruler of the synagogue, saying, Thy daughter is dead; trouble not the Teacher any further.
And when they bring you to the synagogues and the magistrates and the authorities, be not anxious as to how or what ye shall answer, or what ye shall say;
The Pharisee stood and prayed by himself thus: O God, I thank thee that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican.
But before all these things they will lay their hands on you and persecute you, delivering you up to synagogues, and into prisons, and bringing you before kings and governors on account of my name.
This his parents said, because they feared the Jews. For the Jews had already agreed, that if any one should acknowledge him as the Christ, he should be put out of the synagogue.
Yet even of the rulers many believed in him; but on account of the Pharisees they did not acknowledge him, lest they should be put of the synagogue;
Now before the feast of the passover, Jesus, knowing that his hour had come that he should depart out of this world to the Father, having loved his own who were in the world, loved them unto the end. And supper being served,the Devil having already put it into the heart of Judas Iscariot, the son of Simon, to betray him, read more. he, knowing that the Father had given all things into his hands, and that he came forth from God, and was going to God, riseth from the supper, and layeth aside his garments, and took a towel, and girded himself. Then he poureth water into the basin, and began to wash the disciples feet, and to wipe them with the towel wherewith he was girded. So he cometh to Simon Peter; who saith to him, Lord, dost thou wash my feet? Jesus answered and said to him, What I do thou knowest not now, but thou wilt know hereafter. Peter saith to him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith to him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that hath bathed needeth not to wash himself, but is wholly clean; and ye are clean, but not all. For he knew who was about to betray him; for this reason he said, Ye are not all clean. So after he had washed their feet, and had taken his garments, and placed himself again at the table, he said to them, Know ye what I have done to you? Ye call me the Teacher, and the Lord; and ye say well; for so I am. If I then, the Lord and the Teacher, have washed your feet, ye also ought to wash one anothers feet. For I have given you an example, that ye also should do as I have done to you.
And Peter and John were going up together to the temple, at the hour of prayer, which is the ninth hour.
But some of those who belonged to the socalled synagogue of the Freedmen, and of the Cyrenaeans and Alexandrians, and of those from Cilicia and Asia, arose and disputed with Stephen;
and asked of him letters to Damascus to the synagogues, that if he found any who were of this way of belief, whether they were men or women, he might bring them bound to Jerusalem.
saw in a vision plainly, about the ninth hour of the day, an angel of God coming in to him, and saying to him, Cornelius!
On the morrow, as they were on their journey, and were drawing near the city, Peter went up on the housetop to pray, about the sixth hour.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
For Moses from the times of old hath had in every city those who preach him, being read in the synagogues every sabbath.
For Moses from the times of old hath had in every city those who preach him, being read in the synagogues every sabbath.
And on the sabbathday we went forth out of the gate to a riverside, where was wont to be a place of prayer, and we sat down, and spoke to the women who had assembled.
as also the highpriest beareth me witness, and all the elderhood; from whom I received letters to the brethren, and was on my way to Damascus to bring those also that were there, bound, to Jerusalem, that they might be punished.
Doth any one of you, who hath a matter against another, dare to go to law before the unrighteous, and not before the holy? Or do ye not know, that the holy will judge the world? And if the world is to be judged by you, are ye unworthy to judge in causes of the least importance? read more. Know ye not, that we shall pass judgment upon angels? How much more, concerning affairs of this life? If then ye have any causes relating to this life, set them to judge who are of no repute in the church. I speak to your shame. Is it so, that there is not a wise man among you, not one that will be able to judge between his brethren? Nay, brother goeth to law with brother, and that before unbelievers. Now therefore it is altogether an evil among you, that ye have suits against each other. Why do ye not rather submit to wrong? Why do ye not rather allow yourselves to be defrauded? But ye yourselves wrong, and defraud, and that too your brethren.
Every man that prayeth or prophesieth having his head covered, dishonoreth his head.
When ye come together then in the same place, there is no eating of the Lords supper.
Else, if thou bless with the spirit, how shall he that occupieth the place of the unlearned say the Amen at thy giving of thanks, since he understandeth not what thou art saying?
but let all things be done becomingly, and in order.
If any one loveth not the Lord, let him be accursed! The Lord is at hand.
But even if we or an angel from heaven should preach a gospel to you contrary to that which we preached to you, let him be accursed! As we have said before, so I now say again, If any one preach a gospel to you contrary to that which ye received, let him be accursed!
And he gave some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
True is the saying: If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, sober, discreet, orderly, hospitable, apt in teaching; read more. not given to wine, not a striker, but forbearing, not quarrelsome, not a lover of money; presiding well over his own house, having his children in subjection with all propriety; for if a man knoweth not how to preside over his own house, how shall he take care of the church of God not a new convert, lest being puffed up with pride he fall into the condemnation of the Devil; moreover he must also have a good report from them that are without, lest he fall into reproach and the snare of the Devil.
And confessedly great is the mystery of godliness, in him who was manifested in the flesh, justified in the Spirit, seen by angels, preached among the gentiles, believed on in the world, received up in glory.
Let the elders that rule well be counted worthy of double honor; especially they who labor in the word and in teaching.
if any one is without reproach, the husband of one wife, having believing children, that are not accused of dissoluteness, or unruly. For a bishop must be without reproach, as Gods steward; not selfwilled, not soon angry, not given to wine, not a striker, not greedy of base gain, read more. but hospitable, a lover of what is good, discreet, just, holy, temperate, holding fast the sure word according to what he was taught, that he may be able by sound teaching both to exhort, and to refute the gainsayers.
This testimony is true; for which cause rebuke them sharply, that they may be sound in the faith,
let us draw near with a true heart in full assurance of faith, having had our hearts sprinkled from an evil conscience; and having had our bodies washed with pure water,
Remember your leaders, who spoke to you the word of God; and considering well the end of their manner of life, imitate their faith.
For if there come into your assembly a man with a gold ring, in splendid apparel, and there come in also a poor man in vile raiment,
For if there come into your assembly a man with a gold ring, in splendid apparel, and there come in also a poor man in vile raiment, and ye have respect to him that weareth the splendid apparel, and say, Sit thou here in a good place, and say to the poor man, Stand thou there, or, Sit under my footstool,
I was in the Spirit on the Lords day; and I heard behind me a loud voice, as of a trumpet,
the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches; and the seven candlesticks are the seven churches.
To the angel of the church in Ephesus write: These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks:
I know thy affliction and poverty, (but thou art rich,) and the blasphemy of those who say they are Jews, and are not, but are a synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
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And he went round the whole of Galilee, teaching in their synagogues, and preaching the glad tidings of the kingdom, and healing every sickness and every disease among the people.
And he went round the whole of Galilee, teaching in their synagogues, and preaching the glad tidings of the kingdom, and healing every sickness and every disease among the people.
Therefore when thou doest alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Truly do I say to you, They have received their reward.
But beware of men. For they will deliver you up to the councils, and they will scourge you in their synagogues;
And all their works they do to be observed by men. They make broad their phylacteries, and enlarge their fringes,
Therefore, behold, I send to you prophets, and wise men, and scribes; some of them ye will kill and crucify, and some of them ye will scourge in your synagogues, and persecute from city to city;
And they enter Capernaum; and immediately on the sabbath he was teaching in the synagogue.
And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he fell at his feet,
And when the sabbath was come, he began to teach in the synagogue. And most people when they heard him were astonished, saying, Whence hath this man these things? And what is the wisdom which is given him? And how is it that such miracles are wrought by his hands?
And he came to Nazara, where he had been brought up, and, as his custom was, he went into the synagogue on the sabbathday; and stood up to read. And there was delivered to him the book of the prophet Isaiah; and unrolling the book, he found the place where it was written, read more. "The Spirit of the Lord is upon me, because he anointed me to preach glad tidings to the poor; he hath sent me to proclaim deliverance to the captives, and recovering of sight to the blind, to set at liberty the oppressed, to proclaim the acceptable year of the Lord." And rolling up the book, he gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed upon him.
And rolling up the book, he gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed upon him.
And lo! there came a man, named Jairus, and he was a ruler of the synagogue; and falling at the feet of Jesus, he besought him to come into his house;
But the ruler of the synagogue answering, being filled with indignation because Jesus had performed a cure on the sabbath, said to the multitude, There are six days in which it is proper to work; on those therefore come and be cured, and not on the sabbathday.
The Jews therefore said among themselves, Whither will this man go, that we shall not find him? Will he go to the dispersed among the Greeks, and teach the Greeks?
But some of those who belonged to the socalled synagogue of the Freedmen, and of the Cyrenaeans and Alexandrians, and of those from Cilicia and Asia, arose and disputed with Stephen;
and asked of him letters to Damascus to the synagogues, that if he found any who were of this way of belief, whether they were men or women, he might bring them bound to Jerusalem.
And having come to Salamis, they preached the word of God in the synagogues of the Jews; and they had also John as an assistant.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
For Moses from the times of old hath had in every city those who preach him, being read in the synagogues every sabbath.
And on the sabbathday we went forth out of the gate to a riverside, where was wont to be a place of prayer, and we sat down, and spoke to the women who had assembled.
Else, if thou bless with the spirit, how shall he that occupieth the place of the unlearned say the Amen at thy giving of thanks, since he understandeth not what thou art saying?
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
I know thy affliction and poverty, (but thou art rich,) and the blasphemy of those who say they are Jews, and are not, but are a synagogue of Satan.
Behold, I will make those of the synagogue of Satan, who say they are Jews, and are not, but do lie,behold, I will make them to come and bow down before thy feet, and to know that I have loved thee.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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And he went round the whole of Galilee, teaching in their synagogues, and preaching the glad tidings of the kingdom, and healing every sickness and every disease among the people.
Therefore when thou doest alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Truly do I say to you, They have received their reward.
And when ye pray, ye shall not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen by men. Truly do I say to you, They have received their reward.
But beware of men. For they will deliver you up to the councils, and they will scourge you in their synagogues;
and love the first place at feasts, and the chief seats in the synagogues,
And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he fell at his feet,
While he was yet speaking, there came from the house I of the ruler of the synagogue some who said, Thy daughter is dead; why dost thou trouble the Teacher any further? And Jesus, overhearing those words, saith to the ruler of the synagogue, Fear not; only believe.
And they come to the house of the ruler of the synagogue; and he seeth a tumult, and people weeping and wailing greatly.
And rolling up the book, he gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed upon him.
And having heard about Jesus, he sent to him elders of the Jews, and besought him to come and save his servant.
for he loveth our nation, and himself built the synagogue for us.
While he was yet speaking, there cometh one from the house of the ruler of the synagogue, saying, Thy daughter is dead; trouble not the Teacher any further.
But the ruler of the synagogue answering, being filled with indignation because Jesus had performed a cure on the sabbath, said to the multitude, There are six days in which it is proper to work; on those therefore come and be cured, and not on the sabbathday.
This his parents said, because they feared the Jews. For the Jews had already agreed, that if any one should acknowledge him as the Christ, he should be put out of the synagogue.
They answered and said to him, Thou wast wholly born in sins, and dost thou teach us? And they cast him out. Jesus heard that they had cast him out; and he found him, and said, Dost thou believe in the Son of man? read more. He answered and said, And who is he, Lord, that I may believe in him? Jesus said to him, Thou hast both seen him, and it is he that talketh with thee. And he said, I believe, Lord; and he prostrated himself before him.
Yet even of the rulers many believed in him; but on account of the Pharisees they did not acknowledge him, lest they should be put of the synagogue; for they loved the glory that is of men more than the glory that is of God.
They will put you out of the synagogues; yea, the hour is coming when every one that killeth you will think that he is offering sacrifice to God.
Pilate therefore said to them, Take him yourselves, and judge him according to your law. The Jews therefore said to him, It is not lawful for us to put any one to death.
And immediately he preached Jesus in the synagogues, that he is the Son of God.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
But when the Jews saw the multitudes, they were filled with indignation, and spoke against what was spoken by Paul, contradicting and reviling.
And he discoursed in the synagogue every sabbath, and endeavored to persuade both Jews and Greeks.
And Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians upon hearing believed, and were baptized.
But they all laid hold of Sosthenes, the ruler of the synagogue, and beat him before the judgmentseat; and Gallio cared for none of these things.
And they came to Ephesus, and he left them there; but he himself entered the synagogue, and reasoned with the Jews.
And he went into the synagogue, and spoke boldly for three months, discoursing and persuading concerning the kingdom of God.
And I said, Lord, they know that I imprisoned, and beat in every synagogue, those that believed in thee;
of the Jews five times I received forty stripes save one;
For if there come into your assembly a man with a gold ring, in splendid apparel, and there come in also a poor man in vile raiment, and ye have respect to him that weareth the splendid apparel, and say, Sit thou here in a good place, and say to the poor man, Stand thou there, or, Sit under my footstool,
I know thy affliction and poverty, (but thou art rich,) and the blasphemy of those who say they are Jews, and are not, but are a synagogue of Satan.
Behold, I will make those of the synagogue of Satan, who say they are Jews, and are not, but do lie,behold, I will make them to come and bow down before thy feet, and to know that I have loved thee.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
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But beware of men. For they will deliver you up to the councils, and they will scourge you in their synagogues;
and love the first place at feasts, and the chief seats in the synagogues,
But do ye take heed to yourselves; they will deliver you up to councils, and ye will be taken into synagogues and beaten; and ye will be brought before governors and kings for my sake, for a testimony to them.
And rolling up the book, he gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed upon him.
And having heard about Jesus, he sent to him elders of the Jews, and besought him to come and save his servant.
for he loveth our nation, and himself built the synagogue for us.
And lo! there came a man, named Jairus, and he was a ruler of the synagogue; and falling at the feet of Jesus, he besought him to come into his house;
While he was yet speaking, there cometh one from the house of the ruler of the synagogue, saying, Thy daughter is dead; trouble not the Teacher any further.
And it came to pass, as he was in a certain place praying, that when he ceased one of his disciples said to him, Lord, teach us to pray, as John taught his disciples.
But the ruler of the synagogue answering, being filled with indignation because Jesus had performed a cure on the sabbath, said to the multitude, There are six days in which it is proper to work; on those therefore come and be cured, and not on the sabbathday.
The Pharisee stood and prayed by himself thus: O God, I thank thee that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican.
Now before the feast of the passover, Jesus, knowing that his hour had come that he should depart out of this world to the Father, having loved his own who were in the world, loved them unto the end. And supper being served,the Devil having already put it into the heart of Judas Iscariot, the son of Simon, to betray him, read more. he, knowing that the Father had given all things into his hands, and that he came forth from God, and was going to God, riseth from the supper, and layeth aside his garments, and took a towel, and girded himself. Then he poureth water into the basin, and began to wash the disciples feet, and to wipe them with the towel wherewith he was girded. So he cometh to Simon Peter; who saith to him, Lord, dost thou wash my feet? Jesus answered and said to him, What I do thou knowest not now, but thou wilt know hereafter. Peter saith to him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith to him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that hath bathed needeth not to wash himself, but is wholly clean; and ye are clean, but not all. For he knew who was about to betray him; for this reason he said, Ye are not all clean. So after he had washed their feet, and had taken his garments, and placed himself again at the table, he said to them, Know ye what I have done to you? Ye call me the Teacher, and the Lord; and ye say well; for so I am. If I then, the Lord and the Teacher, have washed your feet, ye also ought to wash one anothers feet. For I have given you an example, that ye also should do as I have done to you.
And Peter and John were going up together to the temple, at the hour of prayer, which is the ninth hour.
saw in a vision plainly, about the ninth hour of the day, an angel of God coming in to him, and saying to him, Cornelius!
On the morrow, as they were on their journey, and were drawing near the city, Peter went up on the housetop to pray, about the sixth hour.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
For Moses from the times of old hath had in every city those who preach him, being read in the synagogues every sabbath.
And on the sabbathday we went forth out of the gate to a riverside, where was wont to be a place of prayer, and we sat down, and spoke to the women who had assembled.
And Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians upon hearing believed, and were baptized.
But they all laid hold of Sosthenes, the ruler of the synagogue, and beat him before the judgmentseat; and Gallio cared for none of these things.
Else, if thou bless with the spirit, how shall he that occupieth the place of the unlearned say the Amen at thy giving of thanks, since he understandeth not what thou art saying?
let us draw near with a true heart in full assurance of faith, having had our hearts sprinkled from an evil conscience; and having had our bodies washed with pure water,
For if there come into your assembly a man with a gold ring, in splendid apparel, and there come in also a poor man in vile raiment, and ye have respect to him that weareth the splendid apparel, and say, Sit thou here in a good place, and say to the poor man, Stand thou there, or, Sit 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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And he went round the whole of Galilee, teaching in their synagogues, and preaching the glad tidings of the kingdom, and healing every sickness and every disease among the people.
and love the first place at feasts, and the chief seats in the synagogues,
And they enter Capernaum; and immediately on the sabbath he was teaching in the synagogue.
And he entered again into a synagogue; and there was a man there having a withered hand;
And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he fell at his feet,
While he was yet speaking, there came from the house I of the ruler of the synagogue some who said, Thy daughter is dead; why dost thou trouble the Teacher any further? And Jesus, overhearing those words, saith to the ruler of the synagogue, Fear not; only believe. read more. And he suffered no one to follow him except Peter and James, and John the brother of James. And they come to the house of the ruler of the synagogue; and he seeth a tumult, and people weeping and wailing greatly.
And when the sabbath was come, he began to teach in the synagogue. And most people when they heard him were astonished, saying, Whence hath this man these things? And what is the wisdom which is given him? And how is it that such miracles are wrought by his hands?
And he came to Nazara, where he had been brought up, and, as his custom was, he went into the synagogue on the sabbathday; and stood up to read.
And he came to Nazara, where he had been brought up, and, as his custom was, he went into the synagogue on the sabbathday; and stood up to read.
And he came to Nazara, where he had been brought up, and, as his custom was, he went into the synagogue on the sabbathday; and stood up to read.
And he came to Nazara, where he had been brought up, and, as his custom was, he went into the synagogue on the sabbathday; and stood up to read.
And he came to Nazara, where he had been brought up, and, as his custom was, he went into the synagogue on the sabbathday; and stood up to read.
And he came to Nazara, where he had been brought up, and, as his custom was, he went into the synagogue on the sabbathday; and stood up to read. And there was delivered to him the book of the prophet Isaiah; and unrolling the book, he found the place where it was written,
And there was delivered to him the book of the prophet Isaiah; and unrolling the book, he found the place where it was written, "The Spirit of the Lord is upon me, because he anointed me to preach glad tidings to the poor; he hath sent me to proclaim deliverance to the captives, and recovering of sight to the blind, to set at liberty the oppressed, read more. to proclaim the acceptable year of the Lord." And rolling up the book, he gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed upon him.
And rolling up the book, he gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed upon him. And he began to say to them, Today hath this scripture been fulfilled in your ears.
And they were astonished at his teaching; for his word was with authority. And in the synagogue there was a man having a spirit of an unclean demon, and he cried out with a loud voice,
And it came to pass on another sabbath, that he entered into the synagogue, and taught; and there was a man there whose right hand was withered.
And lo! there came a man, named Jairus, and he was a ruler of the synagogue; and falling at the feet of Jesus, he besought him to come into his house;
And he was teaching in one of the synagogues on the sabbath.
But the ruler of the synagogue answering, being filled with indignation because Jesus had performed a cure on the sabbath, said to the multitude, There are six days in which it is proper to work; on those therefore come and be cured, and not on the sabbathday. But the Lord answered him and said, Hypocrites, doth not each of you on the sabbath loose his ox or his ass from the stall, and lead him away and water him?
Yet even of the rulers many believed in him; but on account of the Pharisees they did not acknowledge him, lest they should be put of the synagogue;
They will put you out of the synagogues; yea, the hour is coming when every one that killeth you will think that he is offering sacrifice to God.
And they were constantly attending on the teaching of the apostles, and the imparting [of their substance], the breaking of bread, and the prayers.
To you first, God, having raised up his servant, sent him to bless you in turning away every one of you from your iniquities.
and every day, in the temple, and in houses, they ceased not to teach, and to publish the glad tidings concerning Jesus the Christ.
But some of those who belonged to the socalled synagogue of the Freedmen, and of the Cyrenaeans and Alexandrians, and of those from Cilicia and Asia, arose and disputed with Stephen;
And having come to Salamis, they preached the word of God in the synagogues of the Jews; and they had also John as an assistant.
And they, going on from Perga, came to Antioch in Pisidia; and they went into the synagogue on the sabbathday, and sat down. And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation for the people, speak.
For Moses from the times of old hath had in every city those who preach him, being read in the synagogues every sabbath.
For Moses from the times of old hath had in every city those who preach him, being read in the synagogues every sabbath.
And when they had read it, they rejoiced over the encouragement.
And on the sabbathday we went forth out of the gate to a riverside, where was wont to be a place of prayer, and we sat down, and spoke to the women who had assembled. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, who worshipped God, was listening; whose heart the Lord opened to attend to the things which were spoken by Paul. read more. And when she had been baptized, and her household, she besought us, saying, If ye have judged me to be a believer in the Lord, come into my house, and abide. And she constrained us. And it came to pass, as we were going to the place of prayer, that a certain bondmaid having a soothsaying spirit met us, who brought her masters much gain by soothsaying. This woman followed Paul and us, and cried, saying, These men are the servants of the most high God, who announce to you the way of salvation. And this she did for many days. But Paul, being much displeased, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And it came out immediately. But her masters seeing that the hope of their gain was gone, laid hold of Paul and Silas, and dragged them into the marketplace to the rulers; and having brought them before the magistrates, said, These men are grievously disturbing our city, being Jews; and they teach customs which it is not lawful for us Romans to receive or observe. And the multitude rose up together against them, and the magistrates, tearing off their clothes, commanded to beat them with rods; and when they had laid on them many stripes, they cast them into prison, charging the jailer to keep them safely; who having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. But at midnight Paul and Silas praying, were singing praises to God; and the prisoners were listening to them.
And Paul, as his custom was, went in among them, and for three sabbaths discoursed to them out of the Scriptures,
And he discoursed in the synagogue every sabbath, and endeavored to persuade both Jews and Greeks.
But when some were hardened, and believed not, but spoke evil of the way [of the Lord] before the multitude, he departed from them, and separated the disciples, discoursing daily in the school of Tyrannus.
But when some were hardened, and believed not, but spoke evil of the way [of the Lord] before the multitude, he departed from them, and separated the disciples, discoursing daily in the school of Tyrannus. And this continued for two years, so that all who dwelt in Asia heard the word of the Lord, both Jews and Greeks.
And on the first day of the week, when we had assembled to break bread, Paul discoursed to them, being about to depart on the morrow, and continued the discourse until midnight.
And on the first day of the week, when we had assembled to break bread, Paul discoursed to them, being about to depart on the morrow, and continued the discourse until midnight. And there were many lamps in the upper room where we had assembled.
And there were many lamps in the upper room where we had assembled.
And there were many lamps in the upper room where we had assembled. And there sat on the window a certain young man named Eutychus, having fallen into a deep sleep; and as Paul was discoursing at great length, he sank down with sleep, and fell from thee third story, and was taken up dead.
And there sat on the window a certain young man named Eutychus, having fallen into a deep sleep; and as Paul was discoursing at great length, he sank down with sleep, and fell from thee third story, and was taken up dead. But Paul went down and fell on him, and having embraced him, said, Make no lamentations; for his life is in him.
But Paul went down and fell on him, and having embraced him, said, Make no lamentations; for his life is in him. And having gone up again, and broken the bread and eaten, he talked a long while even till break of day, and so departed.
And having gone up again, and broken the bread and eaten, he talked a long while even till break of day, and so departed.
salute also the church that is in their house. Salute Epaenetus, my beloved, who is the first fruit gathered from Asia for Christ.
But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head; for it is one and the same thing as if her head were shaved.
But neither is the woman without the man, nor the man without the woman, in the Lord. For as the woman is from the man, so also is the man by the woman; but all things from God. read more. Judge in your own selves; is it comely that a woman pray to God uncovered? Doth not even nature itself teach you, that if a man have long hair, it is a shame to him, but that if a woman have long hair, it is a glory to her? for her hair is given for a covering. But if any one seemeth to be contentious, we have no such custom, nor the churches of God.
Strive to possess love; and desire earnestly the spiritual gifts, but especially that of prophesying. For he that speaketh in an [unknown] tongue speaketh not to men, but to God; for no one heareth; but in the Spirit he speaketh mysteries; read more. but he that prophesieth speaketh to men edification, and exhortation, and comfort. He that speaketh in an [unknown] tongue edifieth himself; but he that prophesieth edifieth the church. I would that ye all spoke with tongues, but rather that ye prophesied; for greater is he that prophesieth than he that speaketh with tongues, unless he interpret, that the church may receive edification. But now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I speak to you either by revelation, or by knowledge, or by prophesying, or by teaching? And even things without life that give sound, whether pipe or harp, if they make no distinction in the sounds, how shall that be known which is piped or harped? For if the trumpet give an uncertain sound, who will prepare himself for the battle? So also ye, unless ye utter by the tongue words easy to be understood, how shall that be known which is spoken? For ye will be speaking into the air. There are, it may be, so many kinds of languages in the world, and not one is without meaning. If then I know not the meaning of the language, I shall be to him that speaketh a foreigner, and he that speaketh a foreigner to me. So also ye, since ye are eager to possess spiritual gifts, be earnest to abound in them to the edification of the church. Wherefore let him that speaketh in an [unknown] tongue pray that he may interpret. For if I pray in an [unknown] tongue, my spirit prayeth, but my understanding is unfruitful. How stands it then? I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also. Else, if thou bless with the spirit, how shall he that occupieth the place of the unlearned say the Amen at thy giving of thanks, since he understandeth not what thou art saying? For thou indeed givest thanks well; but the other is not edified. I thank God, I speak in an [unknown] tongue more than ye all; yet in the church I would rather speak five words with my understanding, that I might also instruct others, than ten thousand words in an [unknown] tongue. Brethren, do not become children in understanding; yet in malice be children, but in understanding be men. In the Law it is written: "With men of other tongues and with other lips will I speak to this people, and yet for all that will they not hear me, saith the Lord." Wherefore the tongues are for a sign, not to believers, but to unbelievers; but prophesying is not for unbelievers, but for believers. If therefore the whole church be assembled in one place, and all be speaking with tongues, and there come in those who are unlearned, or unbelievers, will they not say that ye are mad? But if all prophesy, and there come in one that is an unbeliever, or unlearned, he is convinced by all, he is searched through by all, the secrets of his heart become manifest; and so falling down on his face, he will worship God, and report that God is indeed within you. How is it then, brethren? When ye come together, every one of you hath a psalm, hath a lesson of instruction, hath a revelation, hath a tongue, hath an interpretation; let all things be done for edification. If any one speak in an [unknown] tongue, let it be by two, or, at the most, by three, and in turn; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. And of the prophets let two or three speak, and let the others judge; if anything be revealed to another that sitteth by, let the first speaker be silent. For one by one ye can all prophesy, that all may learn, and all may be exhorted. And spirits of prophets are subject to prophets; for God is not a God of confusion, but of peace. As in all the churches of the saints, let your women keep silence in the churches; for it is not permitted them to speak, but they are to be in subjection, as also saith the Law. And if they desire to learn anything, let them ask their own husbands at home; for it is a shame for a woman to speak in the church. What! Did the word of God come forth from you? Or did it come to you alone? If any one thinketh himself to be a prophet, or spiritual, let him know surely that the directions I am writing to you are the Lords; but if any one be ignorant, let him be ignorant! Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues; but let all things be done becomingly, and in order.
but even till this day, when Moses is read, there lieth a veil upon their heart;
Salute the brethren which are in Laodicea, and Nymphas, and the church in his house.
and ye have respect to him that weareth the splendid apparel, and say, Sit thou here in a good place, and say to the poor man, Stand thou there, or, Sit under my footstool,
To the angel of the church in Ephesus write: These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks:
And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again: I know thy affliction and poverty, (but thou art rich,) and the blasphemy of those who say they are Jews, and are not, but are a synagogue of Satan.
And to the angel of the church in Pergamus write: These things saith he that hath the sharp twoedged sword:
And to the angel of the church in Thyatira write: These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like fine brass:
And to the angel of the church in Sardes write: These things saith he who hath the seven spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and art dead.
And to the angel of the church in Philadelphia write: These things saith he who is holy, he who is true, he who hath the key of David; he who openeth, and no one shall shut; and shutteth, and no one shall open:
Behold, I will make those of the synagogue of Satan, who say they are Jews, and are not, but do lie,behold, I will make them to come and bow down before thy feet, and to know that I have loved thee.
And to the angel of the church in Laodicea write: These things saith the Amen, the faithful and true witness, the beginning of the creation of God: