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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He said, "Why would you want go to him today? It is neither new moon nor Sabbath." She said, "It's alright."
Ezra the priest brought the law before the assembly, both men and women, and all who could hear with understanding, on the first day of the seventh month. He read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those who could understand; and the ears of all the people were [attentive] to the book of the law. read more. Ezra the scribe stood on a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, [and] Meshullam. Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up: and Ezra blessed Yahweh, the great God. All the people answered, "Amen, Amen," with the lifting up of their hands. They bowed their heads, and worshiped Yahweh with their faces to the ground. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people [stood] in their place. They read in the book, in the law of God, distinctly; and they gave the sense, so that they understood the reading.
They said in their heart, "We will crush them completely." They have burned up all the places in the land where God was worshiped.
"When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most certainly, I tell you, they have received their reward.
But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you.
Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom, and these mighty works?
and love the place of honor at feasts, the best seats in the synagogues,
When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands?
Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions.
But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them.
He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him.
The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector.
But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!'
His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue.
Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue,
They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God.
Jesus answered him, "I spoke openly to the world. I always taught in synagogues, and in the temple, where the Jews always meet. I said nothing in secret.
But some of those who were of the synagogue called "The Libertines," and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen.
When they were at Salamis, they proclaimed the word of God in the Jewish synagogues. They had also John as their attendant.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him.
The next Sabbath almost the whole city was gathered together to hear the word of God.
It happened in Iconium that they entered together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed.
For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath."
Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures, explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ." read more. Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women.
The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue.
He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks.
He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately.
He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God.
I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you.
Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities.
I say this to move you to shame. Isn't there even one wise man among you who would be able to decide between his brothers?
You have perseverance and have endured for my name's sake, and have not grown weary.
Easton
(Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Eze 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezr 8:15; Ne 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Ac 9:20; 13:5; 17/1/type/web'>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/web'>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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I gathered them together to the river that runs to Ahava; and there we encamped three days: and I viewed the people, and the priests, and found there none of the sons of Levi.
Ezra the priest brought the law before the assembly, both men and women, and all who could hear with understanding, on the first day of the seventh month.
Ezra the scribe stood on a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, [and] Meshullam.
They read in the book, in the law of God, distinctly; and they gave the sense, so that they understood the reading.
They said in their heart, "We will crush them completely." They have burned up all the places in the land where God was worshiped.
It happened in the sixth year, in the sixth [month], in the fifth [day] of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord Yahweh fell there on me.
But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you.
Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom, and these mighty works?
and love the place of honor at feasts, the best seats in the synagogues,
Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet,
When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands?
He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him.
All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?"
When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say;
But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake.
His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue.
Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue,
They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God.
Jesus answered him, "I spoke openly to the world. I always taught in synagogues, and in the temple, where the Jews always meet. I said nothing in secret.
Immediately in the synagogues he proclaimed the Christ, that he is the Son of God.
When they were at Salamis, they proclaimed the word of God in the Jewish synagogues. They had also John as their attendant.
When they were at Salamis, they proclaimed the word of God in the Jewish synagogues. They had also John as their attendant.
But they, passing on from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
The next Sabbath almost the whole city was gathered together to hear the word of God.
It happened in Iconium that they entered together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed.
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures, read more. explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ." Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women.
The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue.
So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who met him.
So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who met him.
He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks.
He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks.
He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately.
He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God.
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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It shall be a continual burnt offering throughout your generations at the door of the Tent of Meeting before Yahweh, where I will meet with you, to speak there to you. There I will meet with the children of Israel; and the place shall be sanctified by my glory.
Now Moses used to take the tent and to pitch it outside the camp, far away from the camp, and he called it "The Tent of Meeting." It happened that everyone who sought Yahweh went out to the Tent of Meeting, which was outside the camp.
Hear, Israel: Yahweh is our God; Yahweh is one:
You shall not be scared of them; for Yahweh your God is in the midst of you, a great and awesome God.
Moses commanded them, saying, "At the end of [every] seven years, in the set time of the year of release, in the feast of tents, when all Israel is come to appear before Yahweh your God in the place which he shall choose, you shall read this law before all Israel in their hearing. read more. Assemble the people, the men and the women and the little ones, and your foreigner who is within your gates, that they may hear, and that they may learn, and fear Yahweh your God, and observe to do all the words of this law; and that their children, who have not known, may hear, and learn to fear Yahweh your God, as long as you live in the land where you go over the Jordan to possess it."
They answered them, and said, "He is. Behold, he is before you. Hurry now, for he has come today into the city; for the people have a sacrifice today in the high place.
"After that you shall come to the hill of God, where is the garrison of the Philistines: and it shall happen, when you have come there to the city, that you shall meet a band of prophets coming down from the high place with a psaltery, and a tambourine, and a pipe, and a harp, before them; and they will be prophesying:
Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came on the messengers of Saul, and they also prophesied. When it was told Saul, he sent other messengers, and they also prophesied. Saul sent messengers again the third time, and they also prophesied. read more. Then went he also to Ramah, and came to the great well that is in Secu: and he asked, "Where are Samuel and David?" One said, "Behold, they are at Naioth in Ramah." He went there to Naioth in Ramah. Then the Spirit of God came on him also, and he went on, and prophesied, until he came to Naioth in Ramah. He also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Therefore they say, "Is Saul also among the prophets?"
David said to Jonathan, "Behold, tomorrow is the new moon, and I should not fail to dine with the king; but let me go, that I may hide myself in the field to the third day at evening.
Also in the third year of his reign he sent his princes, even Ben Hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah; and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tobadonijah, the Levites; and with them Elishama and Jehoram, the priests. read more. They taught in Judah, having the book of the law of Yahweh with them; and they went about throughout all the cities of Judah, and taught among the people.
When the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.
I gathered them together to the river that runs to Ahava; and there we encamped three days: and I viewed the people, and the priests, and found there none of the sons of Levi.
Ezra the priest brought the law before the assembly, both men and women, and all who could hear with understanding, on the first day of the seventh month.
On the second day were gathered together the heads of fathers' [houses] of all the people, the priests, and the Levites, to Ezra the scribe, even to give attention to the words of the law.
Now in the twenty-fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth on them.
Evening, morning, and at noon, I will cry out in distress. He will hear my voice.
Your adversaries have roared in the midst of your assembly. They have set up their standards as signs.
They said in their heart, "We will crush them completely." They have burned up all the places in the land where God was worshiped.
Let them exalt him also in the assembly of the people, and praise him in the seat of the elders.
Bring no more vain offerings. Incense is an abomination to me; new moons, Sabbaths, and convocations: I can't bear with evil assemblies.
who show loving kindness to thousands, and recompense the iniquity of the fathers into the bosom of their children after them; the great, the mighty God, Yahweh of Armies is his name;
and he burned the house of Yahweh, and the king's house; and all the houses of Jerusalem, even every great house, burned he with fire.
The pillars of brass that were in the house of Yahweh, and the bases and the bronze sea that were in the house of Yahweh, did the Chaldeans break in pieces, and carried all the brass of them to Babylon.
He has violently taken away his tabernacle, as if it were of a garden; he has destroyed his place of assembly: Yahweh has caused solemn assembly and Sabbath to be forgotten in Zion, Has despised in the indignation of his anger the king and the priest.
It happened in the sixth year, in the sixth [month], in the fifth [day] of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord Yahweh fell there on me.
Son of man, your brothers, even your brothers, the men of your relatives, and all the house of Israel, all of them, [are they] to whom the inhabitants of Jerusalem have said, Go far away from Yahweh. This land has been given to us for a possession. Therefore say, Thus says the Lord Yahweh: Whereas I have removed them far off among the nations, and whereas I have scattered them among the countries, yet will I be to them a sanctuary for a little while in the countries where they are come.
It happened in the seventh year, in the fifth [month], the tenth [day] of the month, that certain of the elders of Israel came to inquire of Yahweh, and sat before me.
They come to you as the people come, and they sit before you as my people, and they hear your words, but don't do them; for with their mouth they show much love, but their heart goes after their gain.
When Daniel knew that the writing was signed, he went into his house (now his windows were open in his room toward Jerusalem) and he kneeled on his knees three times a day, and prayed, and gave thanks before his God, as he did before.
I prayed to Yahweh my God, and made confession, and said, Oh, Lord, the great and dreadful God, who keeps covenant and loving kindness with those who love him and keep his commandments,
"Speak to all the people of the land, and to the priests, saying, 'When you fasted and mourned in the fifth and in the seventh month for these seventy years, did you at all fast to me, really to me?
"You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. read more. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. Most certainly I tell you, you shall by no means get out of there, until you have paid the last penny. "You have heard that it was said, 'You shall not commit adultery;'
"Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,'
But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you.
"If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. read more. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. Most certainly I tell you, whatever things you bind on earth will have been bound in heaven, and whatever things you release on earth will have been released in heaven.
and love the place of honor at feasts, the best seats in the synagogues,
(For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders.
But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them.
He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, read more. "The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed, and to proclaim the acceptable year of the Lord." He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him.
When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant.
Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house,
While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher."
When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say;
The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector.
But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake.
His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue.
Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue,
Now before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. During supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him, read more. Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and was going to God, arose from supper, and laid aside his outer garments. He took a towel, and wrapped a towel around his waist. Then he poured water into the basin, and began to wash the disciples' feet, and to wipe them with the towel that was wrapped around him. Then he came to Simon Peter. He said to him, "Lord, do you wash my feet?" Jesus answered him, "You don't know what I am doing now, but you will understand later." Peter said to him, "You will never wash my feet!" Jesus answered him, "If I don't wash you, you have no part with me." Simon Peter said to him, "Lord, not my feet only, but also my hands and my head!" Jesus said to him, "Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you." For he knew him who would betray him, therefore he said, "You are not all clean." So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, "Do you know what I have done to you? You call me, 'Teacher' and 'Lord.' You say so correctly, for so 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 to you.
Peter and John were going up into the temple at the hour of prayer, the ninth hour.
But some of those who were of the synagogue called "The Libertines," and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen.
and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.
At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius!"
Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath."
For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath."
On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together.
As also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and traveled to Damascus to bring them also who were there to Jerusalem in bonds to be punished.
Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints? Don't you know that the saints will judge the world? And if the world is judged by you, are you unworthy to judge the smallest matters? read more. Don't you know that we will judge angels? How much more, things that pertain to this life? If then, you have to judge things pertaining to this life, do you set them to judge who are of no account in the assembly? I say this to move you to shame. Isn't there even one wise man among you who would be able to decide between his brothers? But brother goes to law with brother, and that before unbelievers! Therefore it is already altogether a defect in you, that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded? No, but you yourselves do wrong, and defraud, and that against your brothers.
When therefore you assemble yourselves together, it is not the Lord's supper that you eat.
Otherwise if you bless with the spirit, how will he who fills the place of the unlearned say the "Amen" at your giving of thanks, seeing he doesn't know what you say?
Let all things be done decently and in order.
If any man doesn't love the Lord Jesus Christ, let him be accursed. Come, Lord!
But even though we, or an angel from heaven, should preach to you any "good news" other than that which we preached to you, let him be cursed. As we have said before, so I now say again: if any man preaches to you any "good news" other than that which you received, let him be cursed.
He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers;
This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; read more. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having children in subjection with all reverence; (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) not a new convert, lest being puffed up he fall into the same condemnation as the devil. Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil.
Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached among the nations, believed on in the world, and received up in glory.
Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; read more. but given to hospitality, a lover of good, sober minded, fair, holy, self-controlled; holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him.
This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith,
let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water,
Remember your leaders, men who spoke to you the word of God, and considering the results of their conduct, imitate their faith.
For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in;
For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in; and you pay special attention to him who wears the fine clothing, and say, "Sit here in a good place;" and you tell the poor man, "Stand there," or "Sit by my footstool;"
I was in the Spirit on the Lord's day, and I heard behind me a loud voice, like a trumpet
the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies.
"To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks among the seven golden lampstands says these things:
"I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
See Verses Found in Dictionary
'Yahweh bless you, and keep you. Yahweh make his face to shine on you, and be gracious to you. read more. Yahweh lift up his face toward you, and give you peace.'
Yahweh spoke to Moses, saying, "Speak to the children of Israel, and tell them that they should make themselves fringes in the borders of their garments throughout their generations, and that they put on the fringe of each border a cord of blue: read more. and it shall be to you for a fringe, that you may look on it, and remember all the commandments of Yahweh, and do them; and that you not follow after your own heart and your own eyes, after which you use to play the prostitute; that you may remember and do all my commandments, and be holy to your God. I am Yahweh your God, who brought you out of the land of Egypt, to be your God: I am Yahweh your God."
Hear, Israel: Yahweh is our God; Yahweh is one: and you shall love Yahweh your God with all your heart, and with all your soul, and with all your might. read more. These words, which I command you this day, shall be on your heart; and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up. You shall bind them for a sign on your hand, and they shall be for symbols between your eyes. You shall write them on the door posts of your house, and on your gates.
It shall happen, if you shall listen diligently to my commandments which I command you this day, to love Yahweh your God, and to serve him with all your heart and with all your soul, that I will give the rain of your land in its season, the former rain and the latter rain, that you may gather in your grain, and your new wine, and your oil. read more. I will give grass in your fields for your livestock, and you shall eat and be full. Take heed to yourselves, lest your heart be deceived, and you turn aside, and serve other gods, and worship them; and the anger of Yahweh be kindled against you, and he shut up the sky, so that there shall be no rain, and the land shall not yield its fruit; and you perish quickly from off the good land which Yahweh gives you. Therefore you shall lay up these my words in your heart and in your soul; and you shall bind them for a sign on your hand, and they shall be for symbols between your eyes. You shall teach them your children, talking of them, when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up. You shall write them on the door posts of your house, and on your gates; that your days may be multiplied, and the days of your children, in the land which Yahweh swore to your fathers to give them, as the days of the heavens above the earth.
Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people [stood] in their place.
They said in their heart, "We will crush them completely." They have burned up all the places in the land where God was worshiped.
It happened in the sixth year, in the sixth [month], in the fifth [day] of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord Yahweh fell there on me.
It happened in the seventh year, in the fifth [month], the tenth [day] of the month, that certain of the elders of Israel came to inquire of Yahweh, and sat before me. The word of Yahweh came to me, saying, read more. Son of man, speak to the elders of Israel, and tell them, Thus says the Lord Yahweh: Is it to inquire of me that you have come? As I live, says the Lord Yahweh, I will not be inquired of by you.
For the children of Israel shall live many days without king, and without prince, and without sacrifice, and without sacred stone, and without ephod or idols.
They won't dwell in Yahweh's land; but Ephraim will return to Egypt, and they will eat unclean food in Assyria.
Jesus went about in all Galilee, teaching in their synagogues, preaching the Good News of the Kingdom, and healing every disease and every sickness among the people.
Jesus went about in all Galilee, teaching in their synagogues, preaching the Good News of the Kingdom, and healing every disease and every sickness among the people.
Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most certainly I tell you, they have received their reward.
But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you.
But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments,
Therefore, behold, I send to you prophets, 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;
They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught.
Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet,
When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands?
He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, read more. "The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed, and to proclaim the acceptable year of the Lord." He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him.
He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him.
Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house,
The ruler of the synagogue, being indignant because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!"
The Jews therefore said among themselves, "Where will this man go that we won't find him? Will he go to the Dispersion among the Greeks, and teach the Greeks?
But some of those who were of the synagogue called "The Libertines," and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen.
and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.
When they were at Salamis, they proclaimed the word of God in the Jewish synagogues. They had also John as their attendant.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath."
On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together.
Otherwise if you bless with the spirit, how will he who fills the place of the unlearned say the "Amen" at your giving of thanks, seeing he doesn't know what you say?
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.
"I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan.
Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
See Verses Found in Dictionary
They said in their heart, "We will crush them completely." They have burned up all the places in the land where God was worshiped.
They said in their heart, "We will crush them completely." They have burned up all the places in the land where God was worshiped.
Jesus went about in all Galilee, teaching in their synagogues, preaching the Good News of the Kingdom, and healing every disease and every sickness among the people.
Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most certainly I tell you, they have received their reward.
"When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most certainly, I tell you, they have received their reward.
But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you.
and love the place of honor at feasts, the best seats in the synagogues,
Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet,
While he was still speaking, people came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more?" But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe."
He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing.
He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him.
When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant.
While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher."
The ruler of the synagogue, being indignant because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!"
His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue.
They answered him, "You were altogether born in sins, and do you teach us?" They threw him out. Jesus heard that they had thrown him out, and finding him, he said, "Do you believe in the Son of God?" read more. He answered, "Who is he, Lord, that I may believe in him?" Jesus said to him, "You have both seen him, and it is he who speaks with you." He said, "Lord, I believe!" and he worshiped him.
Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue, for they loved men's praise more than God's praise.
They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God.
Pilate therefore said to them, "Take him yourselves, and judge him according to your law." Therefore the Jews said to him, "It is not lawful for us to put anyone to death,"
Immediately in the synagogues he proclaimed the Christ, that he is the Son of God.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.
He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks.
Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, when they heard, believed and were baptized.
Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things.
He came to Ephesus, and he left them there; but he himself entered into the synagogue, and reasoned with the Jews.
He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God.
I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you.
Five times from the Jews I received forty stripes minus one.
For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in; and you pay special attention to him who wears the fine clothing, and say, "Sit here in a good place;" and you tell the poor man, "Stand there," or "Sit by my footstool;"
"I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan.
Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
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I gathered them together to the river that runs to Ahava; and there we encamped three days: and I viewed the people, and the priests, and found there none of the sons of Levi.
Ezra the priest brought the law before the assembly, both men and women, and all who could hear with understanding, on the first day of the seventh month.
Now in the twenty-fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth on them.
Evening, morning, and at noon, I will cry out in distress. He will hear my voice.
When Daniel knew that the writing was signed, he went into his house (now his windows were open in his room toward Jerusalem) and he kneeled on his knees three times a day, and prayed, and gave thanks before his God, as he did before.
"Speak to all the people of the land, and to the priests, saying, 'When you fasted and mourned in the fifth and in the seventh month for these seventy years, did you at all fast to me, really to me?
But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you.
and love the place of honor at feasts, the best seats in the synagogues,
But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them.
He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him.
When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant.
Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house,
While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher."
It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples."
The ruler of the synagogue, being indignant because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!"
The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector.
Now before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. During supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him, read more. Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and was going to God, arose from supper, and laid aside his outer garments. He took a towel, and wrapped a towel around his waist. Then he poured water into the basin, and began to wash the disciples' feet, and to wipe them with the towel that was wrapped around him. Then he came to Simon Peter. He said to him, "Lord, do you wash my feet?" Jesus answered him, "You don't know what I am doing now, but you will understand later." Peter said to him, "You will never wash my feet!" Jesus answered him, "If I don't wash you, you have no part with me." Simon Peter said to him, "Lord, not my feet only, but also my hands and my head!" Jesus said to him, "Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you." For he knew him who would betray him, therefore he said, "You are not all clean." So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, "Do you know what I have done to you? You call me, 'Teacher' and 'Lord.' You say so correctly, for so 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 to you.
Peter and John were going up into the temple at the hour of prayer, the ninth hour.
At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius!"
Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath."
On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together.
Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, when they heard, believed and were baptized.
Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things.
Otherwise if you bless with the spirit, how will he who fills the place of the unlearned say the "Amen" at your giving of thanks, seeing he doesn't know what you say?
let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water,
For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in; and you pay special attention to him who wears the fine clothing, and say, "Sit here in a good place;" and you tell the poor man, "Stand there," or "Sit by my footstool;"
Watsons
SYNAGOGUE, ????????, "an assembly," Re 2:9; 3:9. The word often occurs in the Gospels and in the Acts, because Jesus Christ and his Apostles generally went to preach in those places. Although the sacrifices could not be offered, except in the tabernacle or the temple, the other exercises of religion were restricted to no particular place. Accordingly we find that the praises of God were sung, at a very ancient period, in the schools of the prophets; and those who felt any particular interest in religion, were assembled by the seers on the Sabbath, and the new moons, for prayers and religious instruction, 1Sa 10:5-11; 19:18-24; 2Ki 4:23. During the Babylonish captivity, the Jews, who were then deprived of their customary religious privileges, were wont to collect around some prophet or other pious man, who taught them and their children in religion, exhorted to good conduct, and read out of the sacred books, Eze 14:1; 20:1; Da 6:11; Ne 8:18. These assemblies, or meetings, became, in progress of time, fixed to certain places, and a regular order was observed in them. Such appears to have been the origin of synagogues. In speaking of synagogues, it is worthy to be noticed, that there is nothing said in respect to the existence of such buildings in Palestine, during the reign of Antiochus Epiphanes. They are, therefore, by some supposed to have been first erected under the Maccabean princes, but that, in foreign countries, they were much more ancient. Whether this statement be correct or not, it is nevertheless certain, that in the time of the Apostles, there were synagogues wherever there were Jews. They were built, in imitation of the temple of Jerusalem, with a court and porches, as is the case with the synagogues in the east at the present day. In the centre of the court is a chapel, supported by four columns, in which, on an elevation prepared for it, is placed the book of the law, rolled up. This, on the appointed days, is publicly read. In addition to the chapel, there is erected within the court a large covered hall or vestry, into which the people retire, when the weather happens to be cold and stormy, and each family has its particular seat. The uppermost seats in the synagogue, that is, those which were nearest the chapel where the sacred books were kept, were esteemed peculiarly honourable, Mt 23:6; Jas 2:3. The "proseuchae," ?????????, are understood by some to be smaller synagogues, but by others are supposed to be particular places under the open sky, where the Jews assembled for religious exercise. But Josephus calls the proseucha of Tiberias a large house, which held very many persons. See Proseuchae. The Apostles preached the Gospel in synagogues and proseuchae, and with their adherents performed in them all the religious services. When excluded, they imitated the Jews in those places, where they were too poor to erect these buildings, and held their religious meetings in the houses of individuals. Hence we not only hear of synagogues in houses in the Talmud, but of churches in houses in the New Testament, Ro 16:5; 1Co 16:19; Col 4:15; Php 2; Ac 3:26; 5:42. The Apostles sometimes hired a house, in which they performed religious services, and taught daily, Ac 19:9; 20:8. ???????? means literally a convention or assembly, but by metonymy, was eventually used for the place of assembling; in the same way that ????????, which means literally a calling together, or convocation, signifies also at the present time the place of convocation. Synagogues were sometimes called by the Jews schools; but they were careful to make an accurate distinction between such, and the schools, properly so called, the ??????, or "sublimer schools," in which the Talmud was read, while the law merely was read in the synagogues, which they placed far behind the Talmud.
The mode of conducting religious instruction and worship in the primitive Christian churches, was derived for the most part from the practice which anciently prevailed in synagogues. But there were no regular teachers in the synagogues, who were officially qualified to pronounce discourses before the people; although there were interpreters who rendered into the vernacular tongue, namely, the Hebraeo-aramean, the sections, which had been publicly read in the Hebrew.
The "synagogue preacher," ????, whose business it is, in consequence of his office, to address the people, is an official personage that has been introduced in later times; at least we find no mention of such a one in the New Testament. On the contrary, in the time of Christ, the person who read the section for the Sabbath, or any other person who was respectable for learning and had a readiness of speech, addressed the people, Lu 4:16-21; Ac 13:5,15; 15:21; Mt 4:23.
The other persons who were employed in the services and government of the synagogue, in addition to the one who read the Scriptures, and the person who rendered them into the vernacular tongue, were as follows:
1. "The ruler of the synagogue," ?????????????, ??? ?????, who presided over the assembly, and invited readers and speakers, unless some persons who were acceptable voluntarily offered themselves, Mr 5:22,35-38; Lu 8:41; 13:14-15; Ac 13:15.
2. "The elders of the synagogue," ?????, ???????????. They appear to have been the counsellors of the head or ruler of the synagogue, and were chosen from among the most powerful and learned of the people, and are hence called ?????????????, Ac 13:15. The council of elders not only took a part in the management of the internal concerns of the synagogue, but also punished transgressors of the public laws, either by turning them out of the synagogue, or decreeing the punishment of thirty- nine stripes, Joh 12:42; 16:2; 2Co 11:24.
3. "The collectors of alms," ???? ????, ????????, "deacons." Although every thing which is said of them by the Jews was not true concerning them in the time of the Apostles, there can be no doubt that there were such officers in the synagogues at that time, Acts 6.
4. "The servants of the synagogue," ???, ????????, Lu 4:20; whose business it was to reach the book of the law to the person who was to read it, and to receive it back again, and to perform other services. The ceremonies which prevail in the synagogues at the present day in presenting the law were not observed in the time of our Saviour.
5. "The messenger or legate of the synagogue," ???? ????. This was a person who was sent from synagogues abroad, to carry alms to Jerusalem. The name, messenger of the synagogue, was applied likewise to any person, who was commissioned by a synagogue, and sent forth to propagate religious knowledge. A person likewise was denominated the messenger, or angel, ????????, ??? ???????? ?????????, &c, who was selected by the assembly to recite for them the prayers; the same that is called by the Jews of modern times the synagogue singer, or cantilator, Re 2:1,8,12,18; 3:1,7,14.
The Jews anciently called those persons who, from their superior erudition, were capable of teaching in the synagogue, ??????, "shepherds," or "pastors." They applied the same term, at least in more recent times, to the elders of the synagogue, and also to the collectors of alms, or deacons. The ground of the application of this term in such a way, is as follows: the word ???? is, without doubt, derived from the Greek word ??????, "bread," or "a fragment of bread;" and, as it is used in the Targums, it corresponds to the Hebrew verb ???, "to feed." It is easy to see, therefore, how the word ???? might be applied to persons who sustained offices in the synagogue, in the same way as ??? is applied to kings, &c.
We do not find mention made of public worship in the synagogues, except on the Sabbath, Mt 12:9; Mr 1:21; 3:1; 6:2; Lu 4:16,32-33; 6:6; 13:10; Ac 13:14; 15:21; 16:13-25; 17:2; 18:4. What is said of St. Paul's hiring the school of one Tyrannus at Ephesus, and teaching in it daily, is a peculiar instance, Ac 19:9-10. Yet there can be no doubt that those Jews who were unable to go to Jerusalem attended worship on their festival days, as well as on the Sabbath, in their own synagogues. Individuals sometimes offered their private prayers in the
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"After that you shall come to the hill of God, where is the garrison of the Philistines: and it shall happen, when you have come there to the city, that you shall meet a band of prophets coming down from the high place with a psaltery, and a tambourine, and a pipe, and a harp, before them; and they will be prophesying: and the Spirit of Yahweh will come mightily on you, and you shall prophesy with them, and shall be turned into another man. read more. Let it be, when these signs have come to you, that you do as occasion shall serve you; for God is with you. "You shall go down before me to Gilgal; and behold, I will come down to you, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: you shall wait seven days, until I come to you, and show you what you shall do." It was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs happened that day. When they came there to the hill, behold, a band of prophets met him; and the Spirit of God came mightily on him, and he prophesied among them. It happened, when all who knew him before saw that, behold, he prophesied with the prophets, then the people said one to another, "What is this that is come to the son of Kish? Is Saul also among the prophets?"
Now David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. He and Samuel went and lived in Naioth. It was told Saul, saying, "Behold, David is at Naioth in Ramah." read more. Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came on the messengers of Saul, and they also prophesied. When it was told Saul, he sent other messengers, and they also prophesied. Saul sent messengers again the third time, and they also prophesied. Then went he also to Ramah, and came to the great well that is in Secu: and he asked, "Where are Samuel and David?" One said, "Behold, they are at Naioth in Ramah." He went there to Naioth in Ramah. Then the Spirit of God came on him also, and he went on, and prophesied, until he came to Naioth in Ramah. He also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Therefore they say, "Is Saul also among the prophets?"
Also day by day, from the first day to the last day, he read in the book of the law of God. They kept the feast seven days; and on the eighth day was a solemn assembly, according to the ordinance.
It happened in the seventh year, in the fifth [month], the tenth [day] of the month, that certain of the elders of Israel came to inquire of Yahweh, and sat before me.
Then these men assembled together, and found Daniel making petition and supplication before his God.
Jesus went about in all Galilee, teaching in their synagogues, preaching the Good News of the Kingdom, and healing every disease and every sickness among the people.
and love the place of honor at feasts, the best seats in the synagogues,
They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught.
He entered again into the synagogue, and there was a man there who had his hand withered.
Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet,
While he was still speaking, people came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more?" But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe." read more. He allowed no one to follow him, except Peter, James, and John the brother of James. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing.
When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands?
He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read.
He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read.
He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read.
He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read.
He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read.
He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written,
The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, "The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed, read more. and to proclaim the acceptable year of the Lord." He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him.
He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. He began to tell them, "Today, this Scripture has been fulfilled in your hearing."
and they were astonished at his teaching, for his word was with authority. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice,
It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered.
Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house,
The ruler of the synagogue, being indignant because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!" Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water?
Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue,
They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God.
They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer.
God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness."
Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ.
But some of those who were of the synagogue called "The Libertines," and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen.
When they were at Salamis, they proclaimed the word of God in the Jewish synagogues. They had also John as their attendant.
But they, passing on from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath."
For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath."
When they had read it, they rejoiced over the encouragement.
On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. read more. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." So she persuaded us. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. Following Paul and us, she cried out, "These men are servants of the Most High God, who proclaim to us a way of salvation!" She was doing this for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I command you in the name of Jesus Christ to come out of her!" It came out that very hour. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city, and set forth customs which it is not lawful for us to accept or to observe, being Romans." The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods. When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely, who, having received such a command, threw them into the inner prison, and secured their feet in the stocks. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.
Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures,
He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks.
But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.
But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus. This continued for two years, so that all those who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks.
On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight.
On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. There were many lights in the upper room where we were gathered together.
There were many lights in the upper room where we were gathered together. A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead.
A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead. Paul went down, and fell upon him, and embracing him said, "Don't be troubled, for his life is in him."
Paul went down, and fell upon him, and embracing him said, "Don't be troubled, for his life is in him." When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed.
When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed.
Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ.
But every woman praying or prophesying with her head unveiled dishonors her head. For it is one and the same thing as if she were shaved.
Nevertheless, neither is the woman independent of the man, nor the man independent of the woman, in the Lord. For as woman came from man, so a man also comes through a woman; but all things are from God. read more. Judge for yourselves. Is it appropriate that a woman pray to God unveiled? Doesn't even nature itself teach you that if a man has long hair, it is a dishonor to him? But if a woman has long hair, it is a glory to her, for her hair is given to her for a covering. But if any man seems to be contentious, we have no such custom, neither do God's assemblies.
Follow after love, and earnestly desire spiritual gifts, but especially that you may prophesy. For he who speaks in another language speaks not to men, but to God; for no one understands; but in the Spirit he speaks mysteries. read more. But he who prophesies speaks to men for their edification, exhortation, and consolation. He who speaks in another language edifies himself, but he who prophesies edifies the assembly. Now I desire to have you all speak with other languages, but rather that you would prophesy. For he is greater who prophesies than he who speaks with other languages, unless he interprets, that the assembly may be built up. But now, brothers, if I come to you speaking with other languages, what would I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching? Even things without life, giving a voice, whether pipe or harp, if they didn't give a distinction in the sounds, how would it be known what is piped or harped? For if the trumpet gave an uncertain sound, who would prepare himself for war? So also you, unless you uttered by the tongue words easy to understand, how would it be known what is spoken? For you would be speaking into the air. There are, it may be, so many kinds of sounds in the world, and none of them is without meaning. If then I don't know the meaning of the sound, I would be to him who speaks a foreigner, and he who speaks would be a foreigner to me. So also you, since you are zealous for spiritual gifts, seek that you may abound to the building up of the assembly. Therefore let him who speaks in another language pray that he may interpret. For if I pray in another language, my spirit prays, but my understanding is unfruitful. What is 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. Otherwise if you bless with the spirit, how will he who fills the place of the unlearned say the "Amen" at your giving of thanks, seeing he doesn't know what you say? For you most certainly give thanks well, but the other person is not built up. I thank my God, I speak with other languages more than you all. However in the assembly I would rather speak five words with my understanding, that I might instruct others also, than ten thousand words in another language. Brothers, don't be children in thoughts, yet in malice be babies, but in thoughts be mature. In the law it is written, "By men of strange languages and by the lips of strangers I will speak to this people. Not even thus will they hear me, says the Lord." Therefore other languages are for a sign, not to those who believe, but to the unbelieving; but prophesying is for a sign, not to the unbelieving, but to those who believe. If therefore the whole assembly is assembled together and all speak with other languages, and unlearned or unbelieving people come in, won't they say that you are crazy? But if all prophesy, and someone unbelieving or unlearned comes in, he is reproved by all, and he is judged by all. And thus the secrets of his heart are revealed. So he will fall down on his face and worship God, declaring that God is among you indeed. What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, has an interpretation. Let all things be done to build each other up. If any man speaks in another language, let it be two, or at the most three, and in turn; and let one interpret. But if there is no interpreter, let him keep silent in the assembly, and let him speak to himself, and to God. Let the prophets speak, two or three, and let the others discern. But if a revelation is made to another sitting by, let the first keep silent. For you all can prophesy one by one, that all may learn, and all may be exhorted. The spirits of the prophets are subject to the prophets, for God is not a God of confusion, but of peace. As in all the assemblies of the saints, let your wives keep silent in the assemblies, for it has not been permitted for them to speak; but let them be in subjection, as the law also says. If they desire to learn anything, let them ask their own husbands at home, for it is shameful for a woman to chatter in the assembly. What? Was it from you that the word of God went out? Or did it come to you alone? If any man thinks himself to be a prophet, or spiritual, let him recognize the things which I write to you, that they are the commandment of the Lord. But if anyone is ignorant, let him be ignorant. Therefore, brothers, desire earnestly to prophesy, and don't forbid speaking with other languages. Let all things be done decently and in order.
But to this day, when Moses is read, a veil lies on their heart.
Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house.
and you pay special attention to him who wears the fine clothing, and say, "Sit here in a good place;" and you tell the poor man, "Stand there," or "Sit by my footstool;"
"To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks among the seven golden lampstands says these things:
"To the angel of the assembly in Smyrna write: "The first and the last, who was dead, and has come to life says these things: "I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan.
"To the angel of the assembly in Pergamum write: "He who has the sharp two-edged sword says these things:
"To the angel of the assembly in Thyatira write: "The Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things:
"And to the angel of the assembly in Sardis write: "He who has the seven Spirits of God, and the seven stars says these things: "I know your works, that you have a reputation of being alive, but you are dead.
"To the angel of the assembly in Philadelphia write: "He who is holy, he who is true, he who has the key of David, he who opens and no one can shut, and who shuts and no one opens, says these things:
Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you.
"To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: