Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
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And when you pray, be not like the hypocrites; for they love to pray standing in the synagogues, and at the corners of the streets, that they may be seen by men. I tell you truly, they have their reward.
But beware of men; for they will deliver you to Sanhedrims, and scourge you in their synagogues,
and coming to his native country he taught them in their synagogues, so that they were astonished and said, Whence has this man this wisdom and these mighty works?
and love the first tables at feasts, and the first seats in the synagogues,
And when it was the sabbath, he taught in the synagogue; and many heard him and were astonished, and said, Whence has this man these things? and what is the wisdom given to him? And [what are] these mighty works done by his hands?
And when you stand praying, forgive if you have any thing against any, that your Father in heaven may also forgive your offenses.
But take heed to yourselves; they shall deliver you up to Sanhedrims, and you shall be beaten in synagogues, and shall be brought before governors and kings for my sake, for a testimony to them.
And folding up the book, he gave it to the minister, and sat down; and the eyes of all in the synagogue were steadfastly fixed upon him.
for he loves our nation, and has built us a synagogue.
The Pharisee, standing by himself, offered this prayer; God, I thank thee that I am not as other men, rapacious, unjust, adulterers, or even as this publican;
And the publican, standing afar off, would not lift up his eyes to heaven, but smote on his breast, saying, God, be propitious to me a sinner.
His parents said these things because they feared the Jews; for already the Jews had agreed that if any one confessed him to be Christ, he should be put out of the synagogue;
Nevertheless, many of the rulers believed on him, but on account of the Pharisees did not confess him, lest they should be put out of the synagogues;
They shall put you out of the synagogues; but the hour is coming when every one that kills you will think he renders God a service.
Jesus answered him, I have spoken openly to the world; I always taught in a synagogue, and in the temple, where the Jews always assemble, and in secret I have said nothing.
But some members of the synagogue called that of the Libertines and Cyrenians and Alexandrians and of those from Cilicia and Asia, arose and disputed with Stephen,
and coming to Salamis, they preached the word of God in the synagogues of the Jews; and they also had John for a servant.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
For those living at Jerusalem, and their rulers, not knowing him and the words of the prophets which are read every sabbath, fulfilled them by condemning [him];
And on the following sabbath almost all the city came together to hear the word of the Lord.
And at Iconium they went together into the synagogue of the Jews, and so spoke that a great multitude of the Jews and Greeks believed.
For Moses from ancient times has those who preach him in every city, being read in the synagogues every sabbath.
And according to his custom Paul went in to them, and reasoned with them three sabbaths from the Scriptures, explaining and asserting that the Christ ought to suffer and to rise from the dead; and that this Jesus whom I preach to you is the Christ. read more. And some of them believed and adhered to Paul and Silas; of the pious Greeks a great multitude, and of the chief women not a few.
And the brothers immediately, by night, sent away Paul and Silas to Berea; and when they came they went into the synagogue of the Jews;
And he reasoned in the synagogue every sabbath, and persuaded both Jews and Greeks.
and this man began to speak boldly in the synagogue, and Priscilla and Aquila hearing him took him and taught him more accurately the way.
And going into the synagogue he spoke boldly, for three months, reasoning and persuading in favor of the kingdom of God.
And I said, Lord, they know that I imprisoned and beat in the synagogues those who believed on you;
And punishing them often in all the synagogues, I compelled them to blaspheme, and being exceedingly mad against them, I pursued them even to cities abroad.
I speak to your shame. Is there not now a wise man among you? not one who can judge between his brothers?
and you have patience, and suffered for my name, and did not faint.
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/sawyer'>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/sawyer'>17:2-4,10,17; 18:4,26; 19:8).
To be "put out of the synagogue," a phrase used by John (Joh 9:22; 12:42; 16:2), means to be excommunicated.
See Verses Found in Dictionary
But beware of men; for they will deliver you to Sanhedrims, and scourge you in their synagogues,
and coming to his native country he taught them in their synagogues, so that they were astonished and said, Whence has this man this wisdom and these mighty works?
and love the first tables at feasts, and the first seats in the synagogues,
And one of the synagogue rulers came, Jairus by name, and seeing him, fell at his feet,
And when it was the sabbath, he taught in the synagogue; and many heard him and were astonished, and said, Whence has this man these things? and what is the wisdom given to him? And [what are] these mighty works done by his hands?
And he taught in their synagogues, glorified by all.
And folding up the book, he gave it to the minister, and sat down; and the eyes of all in the synagogue were steadfastly fixed upon him.
And they all bore him witness, and wondered at the gracious words which proceeded from his mouth, and said, Is not this the son of Joseph?
And when they bring you to the synagogues, and powers, and authorities, be not anxious how you shall defend yourselves, or what you shall say;
But before all these things they shall lay their hands on you, and persecute you, committing you to synagogues and prisons, to be brought before kings and governors on my account;
His parents said these things because they feared the Jews; for already the Jews had agreed that if any one confessed him to be Christ, he should be put out of the synagogue;
Nevertheless, many of the rulers believed on him, but on account of the Pharisees did not confess him, lest they should be put out of the synagogues;
They shall put you out of the synagogues; but the hour is coming when every one that kills you will think he renders God a service.
Jesus answered him, I have spoken openly to the world; I always taught in a synagogue, and in the temple, where the Jews always assemble, and in secret I have said nothing.
and immediately in the synagogues he preached Jesus, that this is the Son of God.
and coming to Salamis, they preached the word of God in the synagogues of the Jews; and they also had John for a servant.
and coming to Salamis, they preached the word of God in the synagogues of the Jews; and they also had John for a servant.
And passing on from Perga, they went to Antioch in Pisidia, and going into the synagogue on the Sabbath they sat down. And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
And on the following sabbath almost all the city came together to hear the word of the Lord.
And at Iconium they went together into the synagogue of the Jews, and so spoke that a great multitude of the Jews and Greeks believed.
AND travelling through Amphipolis and Apollonia they came to Thessalonica, where there was a synagogue of the Jews. And according to his custom Paul went in to them, and reasoned with them three sabbaths from the Scriptures, read more. explaining and asserting that the Christ ought to suffer and to rise from the dead; and that this Jesus whom I preach to you is the Christ. And some of them believed and adhered to Paul and Silas; of the pious Greeks a great multitude, and of the chief women not a few.
And the brothers immediately, by night, sent away Paul and Silas to Berea; and when they came they went into the synagogue of the Jews;
Then he reasoned in the synagogue with the Jews and those that were pious, and in the market every day with those he met.
Then he reasoned in the synagogue with the Jews and those that were pious, and in the market every day with those he met.
And he reasoned in the synagogue every sabbath, and persuaded both Jews and Greeks.
And he reasoned in the synagogue every sabbath, and persuaded both Jews and Greeks.
and this man began to speak boldly in the synagogue, and Priscilla and Aquila hearing him took him and taught him more accurately the way.
And going into the synagogue he spoke boldly, for three months, reasoning and persuading in favor of the kingdom of God.
And I said, Lord, they know that I imprisoned and beat in the synagogues those who believed on you;
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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You have heard that it was said by the ancients, You shall not kill; and whoever kills shall be subject to the judgment. But I tell you, that every one who is angry with his brother shall be subject to the judgment; and whoever says to his brother, Worthless fellow, shall be subject to the Sanhedrim; and whoever says, You fool, shall be subject to the hell of fire. read more. If, therefore, you offer your gift on the altar, and there remember that your brother has any thing against you, leave there your gift before the altar, and go and first be reconciled to your brother, and then come and offer your gift. Agree with your accuser quickly, while you are with him in the way, lest the accuser deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. I tell you truly, you shall not go out thence till you have paid the last quadrans [4 mills]. You have heard that it was said, You shall not commit adultery;
Again, you have heard that it was said by the ancients, You shall not swear falsely, but shall perform to the Lord your oaths.
But beware of men; for they will deliver you to Sanhedrims, and scourge you in their synagogues,
But if your brother sins against you, go and reprove him between you and him alone. If he hears you, you have gained your brother. But if he does not hear you, take with you one or two more, that by the mouth of two or three witnesses every word may be established; read more. and if he will not hear them, tell the assembly; and if he will not hear the assembly, let him be to you as a gentile and a publican. I tell you truly, that whatever you bind on the earth shall be bound in heaven, and whatever you unbind on the earth shall be unbound in heaven.
and love the first tables at feasts, and the first seats in the synagogues,
For the Pharisees and all the Jews eat not unless they wash their hands with the fist, holding the tradition of the elders.
But take heed to yourselves; they shall deliver you up to Sanhedrims, and you shall be beaten in synagogues, and shall be brought before governors and kings for my sake, for a testimony to them.
And he came to Nazareth, where he was brought up, and entered, according to his custom on the sabbath day, into the synagogue, and stood up to read. And the book of Isaiah the prophet was given to him. And unrolling the book he found the place where it was written, read more. The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor; he has sent me to proclaim a release to the captives, and a recovery of sight to the blind, to send the oppressed away free, to proclaim an acceptable year of the Lord. And folding up the book, he gave it to the minister, and sat down; and the eyes of all in the synagogue were steadfastly fixed upon him.
and he hearing of Jesus, sent to him the elders of the Jews, asking him to come and cure his servant.
for he loves our nation, and has built us a synagogue.
And behold, a man by the name of Jairus came; and he was the ruler of a synagogue. And falling at the feet of Jesus, he besought him to come to his house,
While he was yet speaking some one came from the synagogue ruler's house and said to him, Your daughter has died; trouble not the teacher.
And when they bring you to the synagogues, and powers, and authorities, be not anxious how you shall defend yourselves, or what you shall say;
The Pharisee, standing by himself, offered this prayer; God, I thank thee that I am not as other men, rapacious, unjust, adulterers, or even as this publican;
But before all these things they shall lay their hands on you, and persecute you, committing you to synagogues and prisons, to be brought before kings and governors on my account;
His parents said these things because they feared the Jews; for already the Jews had agreed that if any one confessed him to be Christ, he should be put out of the synagogue;
Nevertheless, many of the rulers believed on him, but on account of the Pharisees did not confess him, lest they should be put out of the synagogues;
AND before the feast of the passover, Jesus knowing that his hour had come to depart from this world to the Father, having loved his own in the world he loved them to the end. And supper being over, the devil having already put it in the heart that Judas Iscariot, the son of Simon, should betray him, read more. he knowing that the Father had given all things into his hands, and that he came from God and was going to God, arose from supper, and laid aside his clothes, and taking a towel girded himself: Then he put water into the wash-basin, and began to wash the disciples' feet, and to wipe them with the towel with which he was girded. Then he came to Simon Peter; he said to him, Lord, do you wash my feet? Jesus answered and said to him, What I do you know not now, but you shall know hereafter. Peter said to him, You shall never by any means wash my feet. He answered him, Unless I wash you you have no part with me. Simon Peter said to him, Lord, not my feet only, but my hands and my head. Jesus said to him, He that is washed needs only that his feet should be washed, but is wholly pure; and you are pure, but not all. For he knew him that was to betray him; therefore, he said, You are not all pure. When, therefore, he had washed their feet, and taken his clothes and sat down again, he said to them, Do you know what I have done to you? You call me Teacher and Lord; and you say well, for I am. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you also should do as I have done.
AND Peter and John went up together to the temple at the hour of prayer, which is the ninth hour.
But some members of the synagogue called that of the Libertines and Cyrenians 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 of that way, he might bring them bound, men and women, to Jerusalem.
saw clearly in a vision, about the ninth hour of the day, an angel of God coming to him, and saying to him, Cornelius.
And on the next day, as they were pursuing their journey and had come nigh to the city, Peter went upon the house to pray, about the sixth hour.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
For Moses from ancient times has those who preach him in every city, being read in the synagogues every sabbath.
For Moses from ancient times has those who preach him in every city, being read in the synagogues every sabbath.
And on the sabbath we went out of the gate, by the river, where the proseuche [place of prayer] usually was, and sitting down we spoke to the women who came together.
as the chief priest also bears me witness, and all the eldership, from whom also receiving letters to the brothers I went to Damascus, to bring those who were there bound to Jerusalem to be punished.
Dare any of you having a business with another be judged by the wicked, and not by the saints? Do you not know that the saints shall judge the world? And if the world is judged by you, are you unworthy of the lowest courts? read more. Know you not that we shall judge angels? Much more then things pertaining to this life? If then you have courts for the business of this life, do you constitute them of the most abject in the church? I speak to your shame. Is there not now a wise man among you? not one who can judge between his brothers? But brother goes to law with brother, and that before unbelievers. Now therefore there is a great fault among you, that you go to law one with another. Why not rather suffer injustice? why not rather be defrauded? But you injure and defraud, and that your brothers.
Every man praying or prophesying with his head covered disgraces his head.
When you come together therefore, it is not to eat the Lord's supper,
since if you bless with the spirit, how shall he that occupies the place of the unlearned say, Amen, to your thanksgiving, since he knows not what you say?
but let all things be done becomingly and in order.
If any one is not a friend to the Lord, let him be accursed. The Lord comes.
But if we or an angel from heaven preach you another gospel contrary to what we have preached you let him be accursed. As we said before I now also say again, If any one preaches you a gospel contrary to what you have received let him be accursed.
And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers,
IT is a true saying, If any one desires an episcopate he desires a good work. It is necessary therefore that a bishop should be blameless, a husband of one wife, circumspect, sober, well-behaved, hospitable, apt to teach, read more. not a wine-drinker, not a quarrelsome man, but gentle, not contentious, not avaricious, ruling well his own house, having his children in subjection with all dignity,??5 but if any one knows not how to rule his own house, how will he take care of the church of God???6 not a novice, lest being inflated with pride he fall into the condemnation of the devil.
And he must also have a good name from those without, that he may not fall into reproach and a snare of the devil.
And confessedly great is the mystery of piety; [Christ,] who was manifested in the flesh, was justified in the spirit, was seen by angels, was preached to the nations, was believed on in the world, was received up into glory.
Let the elders who rule well be accounted worthy of a double compensation, especially those who labor in word and teaching.
if any one is blameless, a husband of one wife, having faithful children, not accused of intemperance or of insubordination. For a bishop must be blameless as a steward of God, not self-indulgent, not soon angry, not given to wine, not contentious, not devoted to base gain, read more. but a lover of hospitality, kind, sober, just, holy, self-denying, holding firmly the faithful word taught, that he may be able both to exhort with sound instruction and to convince those who contradict.
This testimony is true. Wherefore rebuke them sharply, that they may be sound in the faith,
let us approach with a true heart in a full assurance of faith, sprinkled in heart from an evil conscience, and washed in body with pure water,
Remember your guides who spoke to you the word of God, and considering the end of their life follow the faith.
For if there comes into your assembly a man with a gold ring, in splendid clothing, and there also comes in a poor man in vile clothing,
For if there comes into your assembly a man with a gold ring, in splendid clothing, and there also comes in a poor man in vile clothing, and you look upon him who wears the splendid clothing, and say to him, Sit here in a good place, and say to the poor man, Stand there, or sit under my footstool,
I was in the Spirit on the Lord's day, and heard behind me a loud voice as of a trumpet,
the mystery of the seven stars which you saw in my right hand, and the seven golden candlesticks. The seven stars are angels of the seven churches, and the seven candlesticks the seven churches.
To the angel of the church in Ephesus write, These things says he that holds the seven stars in his right hand, who walks in the midst of the seven golden candlesticks,
I know your affliction and poverty, but you are 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.
See Verses Found in Dictionary
And he went about in all Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and every infirmity among the people.
And he went about in all Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and every infirmity among the people.
When, therefore, you give in charity, sound not a trumpet before you, as the hypocrites do, in the synagogues and in the streets, that they may be glorified by men. I tell you truly, they have their reward.
But beware of men; for they will deliver you to Sanhedrims, and scourge you in their synagogues,
And they do all their works to be seen by men. For they make broad their prayer fillets, and enlarge the fringes,
Therefore, behold, I send you prophets, and wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city;
And they entered into Capernaum, and immediately on the sabbath he taught in the synagogues.
And one of the synagogue rulers came, Jairus by name, and seeing him, fell at his feet,
And when it was the sabbath, he taught in the synagogue; and many heard him and were astonished, and said, Whence has this man these things? and what is the wisdom given to him? And [what are] these mighty works done by his hands?
And he came to Nazareth, where he was brought up, and entered, according to his custom on the sabbath day, into the synagogue, and stood up to read. And the book of Isaiah the prophet was given to him. And unrolling the book he found the place where it was written, read more. The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor; he has sent me to proclaim a release to the captives, and a recovery of sight to the blind, to send the oppressed away free, to proclaim an acceptable year of the Lord. And folding up the book, he gave it to the minister, and sat down; and the eyes of all in the synagogue were steadfastly fixed upon him.
And folding up the book, he gave it to the minister, and sat down; and the eyes of all in the synagogue were steadfastly fixed upon him.
And behold, a man by the name of Jairus came; and he was the ruler of a synagogue. And falling at the feet of Jesus, he besought him to come to his house,
And the synagogue ruler answered, being angry because Jesus had performed a cure on the sabbath, and said to the multitude, There are six days in which you ought to work; in them, therefore, come and be cured, and not on the sabbath.
Then the Jews said one to another, Where is this man about to go, that we shall not find him? Will he go to the dispersion of the Greeks, and teach the Greeks?
But some members of the synagogue called that of the Libertines and Cyrenians 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 of that way, he might bring them bound, men and women, to Jerusalem.
and coming to Salamis, they preached the word of God in the synagogues of the Jews; and they also had John for a servant.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
For Moses from ancient times has those who preach him in every city, being read in the synagogues every sabbath.
And on the sabbath we went out of the gate, by the river, where the proseuche [place of prayer] usually was, and sitting down we spoke to the women who came together.
since if you bless with the spirit, how shall he that occupies the place of the unlearned say, Amen, to your thanksgiving, since he knows not what you say?
JAMES, a servant of God and of the Lord Jesus Christ, to the twelve tribes in the dispersion, greeting.
I know your affliction and poverty, but you are 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 lie, behold, I will make them come and worship at your feet, and they shall know that I have loved you.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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And he went about in all Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and every infirmity among the people.
When, therefore, you give in charity, sound not a trumpet before you, as the hypocrites do, in the synagogues and in the streets, that they may be glorified by men. I tell you truly, they have their reward.
And when you pray, be not like the hypocrites; for they love to pray standing in the synagogues, and at the corners of the streets, that they may be seen by men. I tell you truly, they have their reward.
But beware of men; for they will deliver you to Sanhedrims, and scourge you in their synagogues,
and love the first tables at feasts, and the first seats in the synagogues,
And one of the synagogue rulers came, Jairus by name, and seeing him, fell at his feet,
And while he was yet speaking persons came from the house of the synagogue ruler, saying, Your daughter is dead; why trouble the teacher? And Jesus hearing the word spoken, said to the synagogue ruler, Fear not, only believe.
And they came to the house of the synagogue ruler, and saw the tumult, and the people weeping and lamenting much.
And folding up the book, he gave it to the minister, and sat down; and the eyes of all in the synagogue were steadfastly fixed upon him.
and he hearing of Jesus, sent to him the elders of the Jews, asking him to come and cure his servant.
for he loves our nation, and has built us a synagogue.
While he was yet speaking some one came from the synagogue ruler's house and said to him, Your daughter has died; trouble not the teacher.
And the synagogue ruler answered, being angry because Jesus had performed a cure on the sabbath, and said to the multitude, There are six days in which you ought to work; in them, therefore, come and be cured, and not on the sabbath.
His parents said these things because they feared the Jews; for already the Jews had agreed that if any one confessed him to be Christ, he should be put out of the synagogue;
They answered and said to him, You were born entirely in sins, and do you teach us? And they cast him without. Jesus heard that they had cast him without, and finding him he said to him, Do you believe in the Son of God? read more. And he answered and said, Who is he, sir, that I shall believe on him? Jesus said to him, You have both seen him, and he that speaks to you is he. And he said, Lord, I believe, and worshipped him.
Nevertheless, many of the rulers believed on him, but on account of the Pharisees did not confess him, lest they should be put out of the synagogues; for they loved the glory of men more than the glory of God.
They shall put you out of the synagogues; but the hour is coming when every one that kills you will think he renders God a service.
Then Pilate said to them, Take him yourselves, and judge him according to your law. The Jews said to him, It is not lawful for us to put any one to death;
and immediately in the synagogues he preached Jesus, that this is the Son of God.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
And the Jews seeing the multitudes were filled with envy, and contradicted the things said by Paul, disputing and blaspheming.
And he reasoned in the synagogue every sabbath, and persuaded both Jews and Greeks.
And Crispus the synagogue ruler believed in the Lord, with all his house; and many of the Corinthians who heard believed and were baptized.
And they all took Sosthenes the synagogue-ruler and beat him before the tribunal; and Gallio cared for none of these things.
And they came to Ephesus, and he left them there, and entering himself into the synagogue reasoned with the Jews.
And going into the synagogue he spoke boldly, for three months, reasoning and persuading in favor of the kingdom of God.
And I said, Lord, they know that I imprisoned and beat in the synagogues those who believed on you;
five times I received of the Jews forty [stripes] lacking one,
For if there comes into your assembly a man with a gold ring, in splendid clothing, and there also comes in a poor man in vile clothing, and you look upon him who wears the splendid clothing, and say to him, Sit here in a good place, and say to the poor man, Stand there, or sit under my footstool,
I know your affliction and poverty, but you are 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 lie, behold, I will make them come and worship at your feet, and they shall know that I have loved you.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
See Verses Found in Dictionary
But beware of men; for they will deliver you to Sanhedrims, and scourge you in their synagogues,
and love the first tables at feasts, and the first seats in the synagogues,
But take heed to yourselves; they shall deliver you up to Sanhedrims, and you shall be beaten in synagogues, and shall be brought before governors and kings for my sake, for a testimony to them.
And folding up the book, he gave it to the minister, and sat down; and the eyes of all in the synagogue were steadfastly fixed upon him.
and he hearing of Jesus, sent to him the elders of the Jews, asking him to come and cure his servant.
for he loves our nation, and has built us a synagogue.
And behold, a man by the name of Jairus came; and he was the ruler of a synagogue. And falling at the feet of Jesus, he besought him to come to his house,
While he was yet speaking some one came from the synagogue ruler's house and said to him, Your daughter has died; trouble not the teacher.
And as he was in a certain place praying, when he ceased one of his disciples said to him, Lord, teach us to pray, as John also taught his disciples.
And the synagogue ruler answered, being angry because Jesus had performed a cure on the sabbath, and said to the multitude, There are six days in which you ought to work; in them, therefore, come and be cured, and not on the sabbath.
The Pharisee, standing by himself, offered this prayer; God, I thank thee that I am not as other men, rapacious, unjust, adulterers, or even as this publican;
AND before the feast of the passover, Jesus knowing that his hour had come to depart from this world to the Father, having loved his own in the world he loved them to the end. And supper being over, the devil having already put it in the heart that Judas Iscariot, the son of Simon, should betray him, read more. he knowing that the Father had given all things into his hands, and that he came from God and was going to God, arose from supper, and laid aside his clothes, and taking a towel girded himself: Then he put water into the wash-basin, and began to wash the disciples' feet, and to wipe them with the towel with which he was girded. Then he came to Simon Peter; he said to him, Lord, do you wash my feet? Jesus answered and said to him, What I do you know not now, but you shall know hereafter. Peter said to him, You shall never by any means wash my feet. He answered him, Unless I wash you you have no part with me. Simon Peter said to him, Lord, not my feet only, but my hands and my head. Jesus said to him, He that is washed needs only that his feet should be washed, but is wholly pure; and you are pure, but not all. For he knew him that was to betray him; therefore, he said, You are not all pure. When, therefore, he had washed their feet, and taken his clothes and sat down again, he said to them, Do you know what I have done to you? You call me Teacher and Lord; and you say well, for I am. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you also should do as I have done.
AND Peter and John went up together to the temple at the hour of prayer, which is the ninth hour.
saw clearly in a vision, about the ninth hour of the day, an angel of God coming to him, and saying to him, Cornelius.
And on the next day, as they were pursuing their journey and had come nigh to the city, Peter went upon the house to pray, about the sixth hour.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
For Moses from ancient times has those who preach him in every city, being read in the synagogues every sabbath.
And on the sabbath we went out of the gate, by the river, where the proseuche [place of prayer] usually was, and sitting down we spoke to the women who came together.
And Crispus the synagogue ruler believed in the Lord, with all his house; and many of the Corinthians who heard believed and were baptized.
And they all took Sosthenes the synagogue-ruler and beat him before the tribunal; and Gallio cared for none of these things.
since if you bless with the spirit, how shall he that occupies the place of the unlearned say, Amen, to your thanksgiving, since he knows not what you say?
let us approach with a true heart in a full assurance of faith, sprinkled in heart from an evil conscience, and washed in body with pure water,
For if there comes into your assembly a man with a gold ring, in splendid clothing, and there also comes in a poor man in vile clothing, and you look upon him who wears the splendid clothing, and say to him, Sit here in a good place, and say to the poor man, Stand 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 about in all Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and every infirmity among the people.
and love the first tables at feasts, and the first seats in the synagogues,
And they entered into Capernaum, and immediately on the sabbath he taught in the synagogues.
And he entered again into the synagogue, and there was a man there having a withered hand.
And one of the synagogue rulers came, Jairus by name, and seeing him, fell at his feet,
And while he was yet speaking persons came from the house of the synagogue ruler, saying, Your daughter is dead; why trouble the teacher? And Jesus hearing the word spoken, said to the synagogue ruler, Fear not, only believe. read more. And he permitted no man to accompany him except Peter, and James, and John the brother of James. And they came to the house of the synagogue ruler, and saw the tumult, and the people weeping and lamenting much.
And when it was the sabbath, he taught in the synagogue; and many heard him and were astonished, and said, Whence has this man these things? and what is the wisdom given to him? And [what are] these mighty works done by his hands?
And he came to Nazareth, where he was brought up, and entered, according to his custom on the sabbath day, into the synagogue, and stood up to read.
And he came to Nazareth, where he was brought up, and entered, according to his custom on the sabbath day, into the synagogue, and stood up to read.
And he came to Nazareth, where he was brought up, and entered, according to his custom on the sabbath day, into the synagogue, and stood up to read.
And he came to Nazareth, where he was brought up, and entered, according to his custom on the sabbath day, into the synagogue, and stood up to read.
And he came to Nazareth, where he was brought up, and entered, according to his custom on the sabbath day, into the synagogue, and stood up to read.
And he came to Nazareth, where he was brought up, and entered, according to his custom on the sabbath day, into the synagogue, and stood up to read. And the book of Isaiah the prophet was given to him. And unrolling the book he found the place where it was written,
And the book of Isaiah the prophet was given to him. And unrolling the book he found the place where it was written, The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor; he has sent me to proclaim a release to the captives, and a recovery of sight to the blind, to send the oppressed away free, read more. to proclaim an acceptable year of the Lord. And folding up the book, he gave it to the minister, and sat down; and the eyes of all in the synagogue were steadfastly fixed upon him.
And folding up the book, he gave it to the minister, and sat down; and the eyes of all in the synagogue were steadfastly fixed upon him. And he said to them, To-day is this scripture fulfilled in your ears.
and they were astonished at his teaching, for his word was with power. And there was a man in the synagogue having a spirit of an impure demon; and he cried with a loud voice,
And on another sabbath he went into the synagogue and taught. And there was a man there whose right hand was withered.
And behold, a man by the name of Jairus came; and he was the ruler of a synagogue. And falling at the feet of Jesus, he besought him to come to his house,
And he was teaching in one of the synagogues on the sabbath,
And the synagogue ruler answered, being angry because Jesus had performed a cure on the sabbath, and said to the multitude, There are six days in which you ought to work; in them, therefore, come and be cured, and not on the sabbath. Then the Lord answered him and said, Hypocrites, does not each of you on the sabbath untie his ox or his ass from the manger, and lead him away to drink?
Nevertheless, many of the rulers believed on him, but on account of the Pharisees did not confess him, lest they should be put out of the synagogues;
They shall put you out of the synagogues; but the hour is coming when every one that kills you will think he renders God a service.
and they attended constantly to the teaching and companionship of the apostles, the breaking of bread and the prayers.
God having raised up his servant has sent him to you first, to bless you by turning each [one of you] from your evil ways.
and every day in the temple, and from house to house, they ceased not teaching and preaching the good news of Christ Jesus.
But some members of the synagogue called that of the Libertines and Cyrenians and Alexandrians and of those from Cilicia and Asia, arose and disputed with Stephen,
and coming to Salamis, they preached the word of God in the synagogues of the Jews; and they also had John for a servant.
And passing on from Perga, they went to Antioch in Pisidia, and going into the synagogue on the Sabbath they sat down. And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
For Moses from ancient times has those who preach him in every city, being read in the synagogues every sabbath.
For Moses from ancient times has those who preach him in every city, being read in the synagogues every sabbath.
And reading it they rejoiced at the exhortation.
And on the sabbath we went out of the gate, by the river, where the proseuche [place of prayer] usually was, and sitting down we spoke to the women who came together. And a certain woman by the name of Lydia, a dealer in purple, of the city of Thyatira, who worshipped God, heard, whose heart the Lord opened to attend to the [words] spoken by Paul. read more. And when she was baptized, and her house, she requested saying, If you have judged me faithful to the Lord, come into my house and stay; and she constrained us. And when we went to the proseuche, a certain female servant having a spirit, a diviner, met us, who brought her masters much gain by divining. She following Paul and us, cried, saying, These men are servants of the Most High God, who declare to us the way of salvation; and this she did for many days. And Paul being grieved turned around and said to the spirit, I command you, in the name of Jesus Christ, to come out of her. And it came out of her in that hour. And her masters seeing that the hope of their gain was gone, seizing Paul and Silas dragged them to the market, to the rulers, and bringing them before the prefects said, These men, being Jews, greatly trouble the city, and preach customs which it is not lawful for us, being Romans, to receive or observe. And the multitude came together against them, and the prefects tearing off their clothes gave orders to beat them with rods, and having inflicted many blows on them cast them into prison, charging the jailer to keep them safely; who, having received such a charge, cast them into the inner prison, and made their feet fast in the stocks. But at midnight Paul and Silas prayed and sung praises to God, and the prisoners heard them.
And according to his custom Paul went in to them, and reasoned with them three sabbaths from the Scriptures,
And he reasoned in the synagogue every sabbath, and persuaded both Jews and Greeks.
But when some were hardened and believed not, speaking evil of the way before the multitude, he left them and separated the disciples from them, and reasoned day by day in the school of one Tyrannus.
But when some were hardened and believed not, speaking evil of the way before the multitude, he left them and separated the disciples from them, and reasoned day by day in the school of one Tyrannus. And this was done for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks.
And on the first day of the week, we being assembled to break bread, Paul preached to them, being about to depart on the next day, and continued his discourse till midnight;
And on the first day of the week, we being assembled to break bread, Paul preached to them, being about to depart on the next day, and continued his discourse till midnight; and there were many lamps in the upper room where we were assembled.
and there were many lamps in the upper room where we were assembled.
and there were many lamps in the upper room where we were assembled. And a young man by the name of Eutychus sitting in a window, falling into a deep sleep while Paul preached long, and being overcome by sleep, fell from the third story down, and was taken up dead.
And a young man by the name of Eutychus sitting in a window, falling into a deep sleep while Paul preached long, and being overcome by sleep, fell from the third story down, and was taken up dead. But Paul going down fell on him, and embracing him, said, Be not troubled, for his life is in him.
But Paul going down fell on him, and embracing him, said, Be not troubled, for his life is in him. And going up and breaking bread, and tasting it, and conversing a long time till the break of day, he departed.
And going up and breaking bread, and tasting it, and conversing a long time till the break of day, he departed.
and [salute] the assembly at their house. Salute Epenetus my beloved, who is the first fruit of Asia to Christ.
But every woman praying or prophesying with her head uncovered disgraces her head; for it is one and the same as if she was shaved.
But neither is woman without man, nor man without woman in the Lord; for as the woman is of the man, so also the man is through the woman, but all things are from God. read more. Judge of yourselves; is it becoming that a woman should pray to God unveiled? Does not nature herself teach you that if a man wears long hair it is a disgrace to him? but if a woman wears long hair it is her glory; for the hair is given her for a covering. But if any one is disposed to be contentious, we have no such custom neither have the churches of God.
Cherish love, and be earnestly desirous of spiritual gifts, but rather that you may prophesy. For he that speaks with a tongue speaks not to men but to God; for no one understands him, but in spirit he speaks mysteries; read more. but he that prophesies speaks to men to edification and exhortation and consolation. He that speaks with a tongue edifies himself; but he that prophesies edifies an assembly. I wish you all to speak with tongues, but rather that you should prophesy; and he that prophesies is greater than he that speaks with tongues, unless he interprets, that the assembly may receive edification. But now, brothers, if I come to you speaking with tongues, what shall I profit you, unless I speak to you by a revelation, or by a knowledge, or by a prophecy, or by a doctrine? So of irrational objects making a sound, whether a flute or harp; if it makes no distinction of sounds, how shall it be known what is played on the flute or harp? For also if the trumpet gives an uncertain sound, who will prepare himself for the battle? So also you by a tongue if you utter a word not easily understood, how shall it be known what is spoken? for you will speak to the air. There are perhaps as many kinds of voices in the world, and no one is without significance; if therefore I do not know the meaning of the voice, I shall be to him that speaks a barbarian, and he that speaks will be a barbarian to me. So also you, since you are earnestly desirous of spirits [spiritual gifts], seek to abound for the edification of the church. Let him therefore that speaks with a tongue pray that he may interpret, For if I pray with a tongue, my spirit prays, but my understanding is unfruitful. What then is [to be done]? I will pray with the spirit, I will pray also with the understanding; I will sing with the spirit, I will sing also with the understanding; since if you bless with the spirit, how shall he that occupies the place of the unlearned say, Amen, to your thanksgiving, since he knows not what you say? For you indeed give thanks well; but the other is not edified. I thank God I speak with a tongue more than you all; but in an assembly I had rather speak five words with my understanding, that I may also teach others, than ten thousand words in a tongue. Brothers, be not children in understanding, but in malice be children, and in understanding be perfect men. For it is written in the law, With other tongues, and with other lips will I speak to this people, and so they shall not understand me, says the Lord. Tongues therefore are a sign, not for believers but for unbelievers, but prophecy is not for unbelievers but for believers. If, therefore, the whole church comes together, and all speak with tongues, and there come in the unlearned and unbelieving, will they not say that you are mad? But if all prophesy, and there comes in an unbeliever or an unlearned man, he is convinced by all, he is examined by all, and the secrets of his heart are made manifest, and so falling down on his face he worships God, declaring that God is really among you. What then is [to be done] brothers? When you come together, each one of you has a psalm, has a doctrine, has a revelation, has an interpretation; let all things be done for edification. If any one speaks with a tongue, let it be by two or at most by three, and by turns, and let one interpret; and if there is no interpreter, let him be silent in the assembly, and let him speak to himself and to God. Let two or three prophets speak, and let the rest judge; but if any thing is revealed to another sitting by, let the first be silent. For you can all prophesy one by one, that all may learn, and all be comforted. And the spirits of prophets are subject to the prophets; for God is not [the friend] of disorder but of peace. As in all the churches of the saints, let your women keep silence in the assemblies; for it is not permitted to them to speak, but to be in subjection, as the law also says. But if they wish to learn any thing, let them ask their husbands at home; for it is a shame for a woman to speak in an assembly. Did the word of God go out from you, or did it come to you alone? If any one thinks he is a prophet, or a spiritual man, let him acknowledge the [things] which I write to you, that they are the Lord's; but if any one is ignorant, let him be ignorant. Therefore, brothers, desire earnestly to prophesy, and forbid not to speak with tongues; but let all things be done becomingly and in order.
but to this day when Moses is read a vail lies upon their minds;
Salute the brothers in Laodicea, and Nymphas, and the assembly at his house.
and you look upon him who wears the splendid clothing, and say to him, Sit here in a good place, and say to the poor man, Stand there, or sit under my footstool,
To the angel of the church in Ephesus write, These things says he that holds the seven stars in his right hand, who walks in the midst of the seven golden candlesticks,
And to the angel of the church in Smyrna write, These things says the first and the last, who was dead and lived, I know your affliction and poverty, but you are 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 says he that has the two-edged sharp sword,
And to the angel of the church in Thyatira write, These things says the Son of God, he that has his eyes like a flame of fire and his feet like fine brass,
And to the angel of the church in Sardis write, These things says he that has the seven spirits of God and the seven stars, I know your works, that you have a name to live, and are dead.
And to the angel of the church in Philadelphia write, These things says the Holy One, the True, he that has the key of David, he that opens and no one shall shut, and shuts and no one shall open,
Behold, I will make those of the synagogue of Satan who say they are Jews, and are not, but lie, behold, I will make them come and worship at your feet, and they shall know that I have loved you.
And to the angel of the church in Laodicea write, These things says the Amen, the faithful and true witness, the beginning of the creation of God,