Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
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And when thou prayest, thou shall not be as the hypocrites; for they love to pray, standing in the synagogues, and in the corners of the streets, that they may appear to men: verily I say unto you, they have their reward.
But beware of men; for they will deliver you to the councils, and scourge you in their synagogues.
he taught them in their synagogue, so that they were astonished and said, Whence hath HE this wisdom and these mighty works?
And love the uppermost places at feasts, and the chief seats in the synagogues,
And on the sabbath he taught in the synagogue, and many hearing were astonished, saying, Whence hath this man these things? And what wisdom is this that is given him, that such mighty works are wrought by his hands?
But when ye stand praying, forgive, if ye have ought against any, that your Father who is in heaven, may forgive you also your trespasses.
But take heed to yourselves for they will deliver you to councils, and ye shall be beaten in synagogues, and shall be brought before rulers and kings for my sake, for a testimony to them.
And having closed the book, he gave it again to the servant, and sat down. And the eyes of all in the synagogue were fastened on him.
For he loveth our nation, and hath himself built us a synagogue.
The Pharisee stood by himself and prayed thus, God I thank thee, that I am not as other men are, rapacious, unjust, adulterers, or even as this publican.
And the publican standing afar off, would not so much as lift up his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner.
He is of age: ask him; he will speak concerning himself. His parents said this, because they feared the Jews; for the Jews had already agreed, That if any man should own him to be Christ, he should be put out of the synagogue.
Nevertheless many even of the rulers believed on him, but they did not confess him, because of the Pharisees, lest they should be put out of the synagogue.
yea, the time cometh, that whosoever killeth you, will think he doth God service.
Jesus answered him, I spake openly to the world; I was continually teaching in the synagogue and in the temple, whither all the Jews resort, and in secret have I said nothing.
But there arose certain of the synagogue, which is called that of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.
And being at Salamis, they preached the word of God in the synagogues of the Jews; and they had also John for their attendant.
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
For they that dwell at Jerusalem, and their rulers, neither knowing him, nor the sayings of the prophets, which are read very sabbath-day, have fulfilled them, in condemning him.
And the next sabbath almost the whole city was gathered together, to hear the word of God.
And in Iconium they went together into the synagogue of the Jews, and so spake that a great multitude both of the Jews and Greeks believed.
For Moses hath of old time them that preach him in every city, being read in the synagogues every sabbath-day.
And Paul, according to his custom, went in to them, and three sabbath-days discoursed with them from the scriptures, Opening them and evincing, That Christ ought to suffer, and to rise from the dead, and that this is the Christ, even Jesus, whom I declare unto you. read more. And some of them believed, and were joined to Paul and Silas, and a great number of the devout Greeks, and not a few of the principal women.
But the brethren immediately sent away Paul and Silas by night to Berea, who coming thither, went into the synagogue of the Jews.
And he discoursed in the synagogue every sabbath, and persuaded the Jews and Greeks.
And he spake boldly in the synagogue. And Aquila and Priscilla hearing him, took him to their house, and explained to him the way of God more perfectly.
he spake boldly, for three months discoursing and evincing the things concerning the kingdom of God.
And I said, Lord, they know that I imprisoned, and beat in every synagogue them that believed on thee.
And frequently punishing them in all the synagogues, I compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even to foreign cities.
I speak to your shame. What, is there not so much as one wise man among you, that shall be able to judge between his brethren?
and hast borne for my name's sake, and hast not fainted.
Easton
(Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Eze 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezr 8:15; Ne 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Ac 9:20; 13:5; 17/1/type/wesley'>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/wesley'>17:2-4,10,17; 18:4,26; 19:8).
To be "put out of the synagogue," a phrase used by John (Joh 9:22; 12:42; 16:2), means to be excommunicated.
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But beware of men; for they will deliver you to the councils, and scourge you in their synagogues.
he taught them in their synagogue, so that they were astonished and said, Whence hath HE this wisdom and these mighty works?
And love the uppermost places at feasts, and the chief seats in the synagogues,
And there cometh one of the rulers of the synagogue, Jairus by name, and seeing him, falleth at his feet.
And on the sabbath he taught in the synagogue, and many hearing were astonished, saying, Whence hath this man these things? And what wisdom is this that is given him, that such mighty works are wrought by his hands?
And he taught in their synagogues, being glorified of all.
And having closed the book, he gave it again to the servant, and sat down. And the eyes of all in the synagogue were fastened on him.
And they all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?
But when they bring you to the synagogues and to magistrates and powers,
But before all these things they shall lay their hands on you and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my names sake.
He is of age: ask him; he will speak concerning himself. His parents said this, because they feared the Jews; for the Jews had already agreed, That if any man should own him to be Christ, he should be put out of the synagogue.
Nevertheless many even of the rulers believed on him, but they did not confess him, because of the Pharisees, lest they should be put out of the synagogue.
yea, the time cometh, that whosoever killeth you, will think he doth God service.
Jesus answered him, I spake openly to the world; I was continually teaching in the synagogue and in the temple, whither all the Jews resort, and in secret have I said nothing.
And he was certain days with the disciples in Damascus: And straightway he preached Jesus in the synagogues, that he is the Son of God.
And being at Salamis, they preached the word of God in the synagogues of the Jews; and they had also John for their attendant.
And being at Salamis, they preached the word of God in the synagogues of the Jews; and they had also John for their attendant.
And departing from Perga, they came to Antioch in Pisidia; and going into the synagogue on the sabbath-day, they sat down. And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And the next sabbath almost the whole city was gathered together, to hear the word of God.
And in Iconium they went together into the synagogue of the Jews, and so spake that a great multitude both of the Jews and Greeks believed.
And taking their journey through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. And Paul, according to his custom, went in to them, and three sabbath-days discoursed with them from the scriptures, read more. Opening them and evincing, That Christ ought to suffer, and to rise from the dead, and that this is the Christ, even Jesus, whom I declare unto you. And some of them believed, and were joined to Paul and Silas, and a great number of the devout Greeks, and not a few of the principal women.
But the brethren immediately sent away Paul and Silas by night to Berea, who coming thither, went into the synagogue of the Jews.
He therefore discoursed in the synagogue to the Jews and the devout persons, and in the market-place daily to those whom he met with.
He therefore discoursed in the synagogue to the Jews and the devout persons, and in the market-place daily to those whom he met with.
And he discoursed in the synagogue every sabbath, and persuaded the Jews and Greeks.
And he discoursed in the synagogue every sabbath, and persuaded the Jews and Greeks.
And he spake boldly in the synagogue. And Aquila and Priscilla hearing him, took him to their house, and explained to him the way of God more perfectly.
he spake boldly, for three months discoursing and evincing the things concerning the kingdom of God.
And I said, Lord, they know that I imprisoned, and beat in every synagogue them that believed on thee.
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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Ye have heard, that it was said to them of old time, Thou shalt do no murder, and whosoever doth murder, shall be liable to the judgment. But I say unto you, That whosoever is angry with his brother, shall be liable to the judgment; and whosoever shall say to his brother, Raca, shall be liable to the council; but whosoever shall say, Thou fool, shall be liable to hell-fire. read more. Therefore if thou bring thy gift to the altar, and there remember, that thy brother hath ought against thee, Leaving thy gift there before the altar, go; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, while thou art in the way with him, lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, thou shalt in no wise come out thence, till thou hast paid the last farthing. Ye have heard, that it was said, Thou shalt not commit adultery.
Again, ye have heard, that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform thine oaths unto the Lord.
But beware of men; for they will deliver you to the councils, and scourge you in their synagogues.
But if thy brother shall sin against thee, go and tell him his fault, between thee and him alone: if he will hear thee, thou hast gained thy brother. But if he will not hear, take with thee one or two more, that by the mouth of two or three witnesses every word may be established. read more. And if he will not hear them, tell it to the church; but if he will not hear the church, let him be to thee as an heathen and a publican. Verily I say to you, Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven.
And love the uppermost places at feasts, and the chief seats in the synagogues,
Now the Pharisees and all the Jews, except they wash their hands to the wrist, eat not, holding the tradition of the elders.
But take heed to yourselves for they will deliver you to councils, and ye shall be beaten in synagogues, and shall be brought before rulers and kings for my sake, for a testimony to them.
And he came to Nazareth, where he was brought up; and as his custom was; he went into the synagogue on the sabbath, and stood up to read. And there was delivered to him the book of the prophet Isaiah, and having opened the book, read more. he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me, to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised, To publish the acceptable year of the Lord. And having closed the book, he gave it again to the servant, and sat down. And the eyes of all in the synagogue were fastened on him.
And hearing of Jesus, he sent to him elders of the Jews, beseeching him to come and heal his servant.
For he loveth our nation, and hath himself built us a synagogue.
And behold there came a man named Jairus, and he was ruler of the synagogue; and falling down at the feet of Jesus, he besought him to come to his house.
While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the master.
But when they bring you to the synagogues and to magistrates and powers,
The Pharisee stood by himself and prayed thus, God I thank thee, that I am not as other men are, rapacious, unjust, adulterers, or even as this publican.
But before all these things they shall lay their hands on you and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my names sake.
He is of age: ask him; he will speak concerning himself. His parents said this, because they feared the Jews; for the Jews had already agreed, That if any man should own him to be Christ, he should be put out of the synagogue.
Nevertheless many even of the rulers believed on him, but they did not confess him, because of the Pharisees, lest they should be put out of the synagogue.
Now before the feast of the passover, Jesus knowing his hour was come to pass out of this world to the Father, having loved his own who were in the world, loved them to the end. And while they were at supper (the devil having now put it into the heart of Judas Iscariot, the son of Simon, read more. to betray him) Jesus knowing the Father had given all things into his hands, and that he was come forth from God, and going to God, Riseth from supper, and layeth aside his garments, and taking a towel, girded himself. After that, he poured water into the bason, and began to wash the feet of the disciples, and to wipe them with the towel, wherewith he was girded. Then cometh he to Simon Peter, who saith to him, Lord, dost thou wash my feet? Jesus answered and said to him, What I do, thou knowest not now; but thou shalt know hereafter. Peter saith to him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith to him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He who hath been bathed, needeth only to wash his feet, and is clean all over: and ye are clean; but not all. For he knew who would betray him: therefore he said, Ye are not all clean. So after he had washed their feet, he took his garments, and sitting down again, said to them, Know ye what I have done to you? Ye call me Master and Lord; and ye say well; for so I am. If I then, your Lord and Master, have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye also may do as I have done to you.
Now Peter and John went up together into the temple, at the hour of prayer, the ninth hour.
But there arose certain of the synagogue, which is called that of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.
going to the high priest, Desired of him letters to Damascus to the synagogues, that if he found any of this way, he might bring both men and women bound to Jerusalem.
He saw plainly in a vision, about the ninth hour of the day, an angel of the Lord coming in to him, and saying to him, Cornelius.
On the morrow, as they journeyed and drew nigh to the city, Peter went up on the house-top, to pray, about the sixth hour.
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
For Moses hath of old time them that preach him in every city, being read in the synagogues every sabbath-day.
For Moses hath of old time them that preach him in every city, being read in the synagogues every sabbath-day.
And we abode in that city certain days. And on the sabbath we went out of the city, by the river side, where prayer was wont to be made; and sitting down, we spake to the women who were come together.
from whom also I received letters to the brethren, and went to Damascus, to bring them who were there to Jerusalem to be punished.
Dare any of you, having a matter against another, refer it to the unjust, and not to the saints? Know ye not, that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? read more. Know ye not, that we shall judge angels? How much more things pertaining to this life? If then ye have any controversies of things pertaining to this life, do ye set them to judge who are of no esteem in the church? I speak to your shame. What, is there not so much as one wise man among you, that shall be able to judge between his brethren? But brother goeth to law with brother, and this before the infidels. Indeed even this is altogether a fault among you, that ye have contests with each other. Why do ye not rather suffer wrong? Why do ye not rather suffer yourselves to be defrauded? Nay, ye do wrong, and defraud, even your brethren.
Every man praying or prophesying with his head covered, dishonoureth his head.
Therefore when ye come together into one place, it is not eating the Lord's supper.
Otherwise if thou givest thanks with the Spirit, how shall he that filleth the place of a private person, say Amen to thy thanksgiving, seeing he understandeth not what thou sayest?
Let all things be done decently and in order.
The grace of our Lord Jesus Christ be with you.
But if we or an angel from heaven preach to you another gospel than we have preached to you, let him be accursed: As we have said before, so I say now again, if any preach to you another gospel than that ye received, let him be accursed.
And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers;
This is a faithful saying, If a man desireth the office of a bishop, he desireth a good work. A bishop therefore must be blameless, the husband of one wife, vigilant, prudent, of good behaviour, hospitable, apt to teach; read more. Not given to wine, no striker, not desirous of filthy gain, but gentle, patient, not loving money; Ruling his own house well, having his children in subjection with all seriousness. For if a man know not how to rule his own house, how shall he take care of the church of God? Not a new convert, left being puffed up, he fall into the condemnation of the devil. He ought also to have a good report from them that are without, lest he fall into reproach and the snare of the devil.
The mystery of godliness is the pillar and ground of the truth, and without controversy a great thing: God was manifested in the flesh, was justified by the spirit, seen by angels, preached among the Gentiles, believed on in the world, taken up into glory.
Let the elders who rule well be counted worthy of double honour, especially those who labour in the word and teaching.
If a man is blameless, the husband of one wife, having faithful children, not accused of luxury or unruly. For a bishop must be blameless, as the steward of God; not self-willed, not passionate, not given to wine, no striker, not desirous of filthy gain: read more. But a lover of strangers, a lover of good men, prudent, just, holy, temperate, Holding fast the faithful word, as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.
This witness is true; therefore rebuke them sharply, that they may be sound in the faith;
Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Remember them that had the rule over you, who spake to you the word of God, whose faith follow, considering the end of their conversation.
in fine apparel, and there come in also a poor man in dirty raiment,
in fine apparel, and there come in also a poor man in dirty raiment, And ye look upon him that weareth the fine apparel, and say to him, Sit thou here in a good place, and say to the poor man,
I was in the Spirit on the Lord's day,
The mystery of the stars which thou sawest in my right hand and of the seven golden candlesticks. The stars are angels of the churches: and the candlesticks are seven churches.
To the angel of the church at Ephesus write, These things saith he that holdeth the seven stars in his right-hand, that walketh in the midst of the seven golden candlesticks.
I know thy affliction and poverty, (but thou art rich) and the reviling of those who say they are Jews and are not, but a synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
See Verses Found in Dictionary
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease, and all manner of malady among the people.
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease, and all manner of malady among the people.
Therefore when thou dost alms, do not sound a trumpet before thee, as the hypocrites do, in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward.
But beware of men; for they will deliver you to the councils, and scourge you in their synagogues.
But all their works they do, to be seen of men: they make broad their phylacteries, and inlarge the fringes of their garments.
Wherefore behold I send to you prophets, and wise-men, and scribes; and some of them ye will kill and crucify, and some of them ye will scourge in your synagogues, and persecute from city to city:
And they go into Capernaum. And straightway on the sabbath, he went into the synagogue and taught.
And there cometh one of the rulers of the synagogue, Jairus by name, and seeing him, falleth at his feet.
And on the sabbath he taught in the synagogue, and many hearing were astonished, saying, Whence hath this man these things? And what wisdom is this that is given him, that such mighty works are wrought by his hands?
And he came to Nazareth, where he was brought up; and as his custom was; he went into the synagogue on the sabbath, and stood up to read. And there was delivered to him the book of the prophet Isaiah, and having opened the book, read more. he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me, to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised, To publish the acceptable year of the Lord. And having closed the book, he gave it again to the servant, and sat down. And the eyes of all in the synagogue were fastened on him.
And having closed the book, he gave it again to the servant, and sat down. And the eyes of all in the synagogue were fastened on him.
And behold there came a man named Jairus, and he was ruler of the synagogue; and falling down at the feet of Jesus, he besought him to come to his house.
And the ruler of the synagogue, being much displeased, because Jesus had healed on the sabbath day, answered and said, There are six days, in which man ought to work: on these therefore come and be healed, and not on the sabbath.
Then said the Jews among themselves, Whither will he go, that we shall not find him? Will he go to the dispersed among the Greeks, and teach the Greeks?
But there arose certain of the synagogue, which is called that of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.
going to the high priest, Desired of him letters to Damascus to the synagogues, that if he found any of this way, he might bring both men and women bound to Jerusalem.
And being at Salamis, they preached the word of God in the synagogues of the Jews; and they had also John for their attendant.
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
For Moses hath of old time them that preach him in every city, being read in the synagogues every sabbath-day.
And we abode in that city certain days. And on the sabbath we went out of the city, by the river side, where prayer was wont to be made; and sitting down, we spake to the women who were come together.
Otherwise if thou givest thanks with the Spirit, how shall he that filleth the place of a private person, say Amen to thy thanksgiving, seeing he understandeth not what thou sayest?
James a servant of God, and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
I know thy affliction and poverty, (but thou art rich) and the reviling of those who say they are Jews and are not, but a synagogue of Satan.
Behold I will make them of the synagogue of Satan, who say they are Jews and are not, but lie, behold, I will make them come and lie down before thy feet, and know that I have loved thee.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
See Verses Found in Dictionary
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease, and all manner of malady among the people.
Therefore when thou dost alms, do not sound a trumpet before thee, as the hypocrites do, in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward.
And when thou prayest, thou shall not be as the hypocrites; for they love to pray, standing in the synagogues, and in the corners of the streets, that they may appear to men: verily I say unto you, they have their reward.
But beware of men; for they will deliver you to the councils, and scourge you in their synagogues.
And love the uppermost places at feasts, and the chief seats in the synagogues,
And there cometh one of the rulers of the synagogue, Jairus by name, and seeing him, falleth at his feet.
While he yet spake, they come from the ruler of the synagogue's house, saying, Thy daughter is dead: why troublest thou the Master farther? When Jesus heard the word spoken he saith to the ruler of the synagogue, Fear not; only believe.
And he cometh to the house of the ruler of the synagogue, and seeth a tumult, and them that wept and wailed greatly.
And having closed the book, he gave it again to the servant, and sat down. And the eyes of all in the synagogue were fastened on him.
And hearing of Jesus, he sent to him elders of the Jews, beseeching him to come and heal his servant.
For he loveth our nation, and hath himself built us a synagogue.
While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the master.
And the ruler of the synagogue, being much displeased, because Jesus had healed on the sabbath day, answered and said, There are six days, in which man ought to work: on these therefore come and be healed, and not on the sabbath.
He is of age: ask him; he will speak concerning himself. His parents said this, because they feared the Jews; for the Jews had already agreed, That if any man should own him to be Christ, he should be put out of the synagogue.
They answered and said to him, Thou-wast altogether born in sins, and dost thou teach us? And they cast him out. Jesus heard that they had cast him out; and having found him, he said to him, Dost thou believe on the Son of God? read more. He answered and said, Sir, who is he, that I may believe on him? Jesus said to him, Thou hast both seen him, and he that talketh with thee is he. And he said, Lord, I believe.
Nevertheless many even of the rulers believed on him, but they did not confess him, because of the Pharisees, lest they should be put out of the synagogue. For they loved the praise of men more than the praise of God.
yea, the time cometh, that whosoever killeth you, will think he doth God service.
Then said Pilate to them, Take ye him, and judge him according to your law. The Jews said to him, It is not lawful for us to put any man to death:
And he was certain days with the disciples in Damascus: And straightway he preached Jesus in the synagogues, that he is the Son of God.
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
But the Jews seeing the multitudes, were filled with zeal, and spake against the things spoken by Paul, contradicting and blaspheming.
And he discoursed in the synagogue every sabbath, and persuaded the Jews and Greeks.
And Crispus, the ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians, hearing, believed and were baptized.
Then they all took Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.
And he came to Ephesus, and left him there; but he himself going into the synagogue, reasoned with the Jews.
he spake boldly, for three months discoursing and evincing the things concerning the kingdom of God.
And I said, Lord, they know that I imprisoned, and beat in every synagogue them that believed on thee.
Five times I received from the Jews forty stripes save one.
in fine apparel, and there come in also a poor man in dirty raiment, And ye look upon him that weareth the fine apparel, and say to him, Sit thou here in a good place, and say to the poor man,
I know thy affliction and poverty, (but thou art rich) and the reviling of those who say they are Jews and are not, but a synagogue of Satan.
Behold I will make them of the synagogue of Satan, who say they are Jews and are not, but lie, behold, I will make them come and lie down before thy feet, and know that I have loved thee.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
See Verses Found in Dictionary
But beware of men; for they will deliver you to the councils, and scourge you in their synagogues.
And love the uppermost places at feasts, and the chief seats in the synagogues,
But take heed to yourselves for they will deliver you to councils, and ye shall be beaten in synagogues, and shall be brought before rulers and kings for my sake, for a testimony to them.
And having closed the book, he gave it again to the servant, and sat down. And the eyes of all in the synagogue were fastened on him.
And hearing of Jesus, he sent to him elders of the Jews, beseeching him to come and heal his servant.
For he loveth our nation, and hath himself built us a synagogue.
And behold there came a man named Jairus, and he was ruler of the synagogue; and falling down at the feet of Jesus, he besought him to come to his house.
While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the master.
And as he was praying in a certain place, when he ceased, one of his disciples said to him, Lord, teach us to pray, as John also taught his disciples.
And the ruler of the synagogue, being much displeased, because Jesus had healed on the sabbath day, answered and said, There are six days, in which man ought to work: on these therefore come and be healed, and not on the sabbath.
The Pharisee stood by himself and prayed thus, God I thank thee, that I am not as other men are, rapacious, unjust, adulterers, or even as this publican.
Now before the feast of the passover, Jesus knowing his hour was come to pass out of this world to the Father, having loved his own who were in the world, loved them to the end. And while they were at supper (the devil having now put it into the heart of Judas Iscariot, the son of Simon, read more. to betray him) Jesus knowing the Father had given all things into his hands, and that he was come forth from God, and going to God, Riseth from supper, and layeth aside his garments, and taking a towel, girded himself. After that, he poured water into the bason, and began to wash the feet of the disciples, and to wipe them with the towel, wherewith he was girded. Then cometh he to Simon Peter, who saith to him, Lord, dost thou wash my feet? Jesus answered and said to him, What I do, thou knowest not now; but thou shalt know hereafter. Peter saith to him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith to him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He who hath been bathed, needeth only to wash his feet, and is clean all over: and ye are clean; but not all. For he knew who would betray him: therefore he said, Ye are not all clean. So after he had washed their feet, he took his garments, and sitting down again, said to them, Know ye what I have done to you? Ye call me Master and Lord; and ye say well; for so I am. If I then, your Lord and Master, have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye also may do as I have done to you.
Now Peter and John went up together into the temple, at the hour of prayer, the ninth hour.
He saw plainly in a vision, about the ninth hour of the day, an angel of the Lord coming in to him, and saying to him, Cornelius.
On the morrow, as they journeyed and drew nigh to the city, Peter went up on the house-top, to pray, about the sixth hour.
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
For Moses hath of old time them that preach him in every city, being read in the synagogues every sabbath-day.
And we abode in that city certain days. And on the sabbath we went out of the city, by the river side, where prayer was wont to be made; and sitting down, we spake to the women who were come together.
And Crispus, the ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians, hearing, believed and were baptized.
Then they all took Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.
Otherwise if thou givest thanks with the Spirit, how shall he that filleth the place of a private person, say Amen to thy thanksgiving, seeing he understandeth not what thou sayest?
Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
in fine apparel, and there come in also a poor man in dirty raiment, And ye look upon him that weareth the fine apparel, and say to him, Sit thou here in a good place, and say to the poor man,
Watsons
SYNAGOGUE, ????????, "an assembly," Re 2:9; 3:9. The word often occurs in the Gospels and in the Acts, because Jesus Christ and his Apostles generally went to preach in those places. Although the sacrifices could not be offered, except in the tabernacle or the temple, the other exercises of religion were restricted to no particular place. Accordingly we find that the praises of God were sung, at a very ancient period, in the schools of the prophets; and those who felt any particular interest in religion, were assembled by the seers on the Sabbath, and the new moons, for prayers and religious instruction, 1Sa 10:5-11; 19:18-24; 2Ki 4:23. During the Babylonish captivity, the Jews, who were then deprived of their customary religious privileges, were wont to collect around some prophet or other pious man, who taught them and their children in religion, exhorted to good conduct, and read out of the sacred books, Eze 14:1; 20:1; Da 6:11; Ne 8:18. These assemblies, or meetings, became, in progress of time, fixed to certain places, and a regular order was observed in them. Such appears to have been the origin of synagogues. In speaking of synagogues, it is worthy to be noticed, that there is nothing said in respect to the existence of such buildings in Palestine, during the reign of Antiochus Epiphanes. They are, therefore, by some supposed to have been first erected under the Maccabean princes, but that, in foreign countries, they were much more ancient. Whether this statement be correct or not, it is nevertheless certain, that in the time of the Apostles, there were synagogues wherever there were Jews. They were built, in imitation of the temple of Jerusalem, with a court and porches, as is the case with the synagogues in the east at the present day. In the centre of the court is a chapel, supported by four columns, in which, on an elevation prepared for it, is placed the book of the law, rolled up. This, on the appointed days, is publicly read. In addition to the chapel, there is erected within the court a large covered hall or vestry, into which the people retire, when the weather happens to be cold and stormy, and each family has its particular seat. The uppermost seats in the synagogue, that is, those which were nearest the chapel where the sacred books were kept, were esteemed peculiarly honourable, Mt 23:6; Jas 2:3. The "proseuchae," ?????????, are understood by some to be smaller synagogues, but by others are supposed to be particular places under the open sky, where the Jews assembled for religious exercise. But Josephus calls the proseucha of Tiberias a large house, which held very many persons. See Proseuchae. The Apostles preached the Gospel in synagogues and proseuchae, and with their adherents performed in them all the religious services. When excluded, they imitated the Jews in those places, where they were too poor to erect these buildings, and held their religious meetings in the houses of individuals. Hence we not only hear of synagogues in houses in the Talmud, but of churches in houses in the New Testament, Ro 16:5; 1Co 16:19; Col 4:15; Php 2; Ac 3:26; 5:42. The Apostles sometimes hired a house, in which they performed religious services, and taught daily, Ac 19:9; 20:8. ???????? means literally a convention or assembly, but by metonymy, was eventually used for the place of assembling; in the same way that ????????, which means literally a calling together, or convocation, signifies also at the present time the place of convocation. Synagogues were sometimes called by the Jews schools; but they were careful to make an accurate distinction between such, and the schools, properly so called, the ??????, or "sublimer schools," in which the Talmud was read, while the law merely was read in the synagogues, which they placed far behind the Talmud.
The mode of conducting religious instruction and worship in the primitive Christian churches, was derived for the most part from the practice which anciently prevailed in synagogues. But there were no regular teachers in the synagogues, who were officially qualified to pronounce discourses before the people; although there were interpreters who rendered into the vernacular tongue, namely, the Hebraeo-aramean, the sections, which had been publicly read in the Hebrew.
The "synagogue preacher," ????, whose business it is, in consequence of his office, to address the people, is an official personage that has been introduced in later times; at least we find no mention of such a one in the New Testament. On the contrary, in the time of Christ, the person who read the section for the Sabbath, or any other person who was respectable for learning and had a readiness of speech, addressed the people, Lu 4:16-21; Ac 13:5,15; 15:21; Mt 4:23.
The other persons who were employed in the services and government of the synagogue, in addition to the one who read the Scriptures, and the person who rendered them into the vernacular tongue, were as follows:
1. "The ruler of the synagogue," ?????????????, ??? ?????, who presided over the assembly, and invited readers and speakers, unless some persons who were acceptable voluntarily offered themselves, Mr 5:22,35-38; Lu 8:41; 13:14-15; Ac 13:15.
2. "The elders of the synagogue," ?????, ???????????. They appear to have been the counsellors of the head or ruler of the synagogue, and were chosen from among the most powerful and learned of the people, and are hence called ?????????????, Ac 13:15. The council of elders not only took a part in the management of the internal concerns of the synagogue, but also punished transgressors of the public laws, either by turning them out of the synagogue, or decreeing the punishment of thirty- nine stripes, Joh 12:42; 16:2; 2Co 11:24.
3. "The collectors of alms," ???? ????, ????????, "deacons." Although every thing which is said of them by the Jews was not true concerning them in the time of the Apostles, there can be no doubt that there were such officers in the synagogues at that time, Acts 6.
4. "The servants of the synagogue," ???, ????????, Lu 4:20; whose business it was to reach the book of the law to the person who was to read it, and to receive it back again, and to perform other services. The ceremonies which prevail in the synagogues at the present day in presenting the law were not observed in the time of our Saviour.
5. "The messenger or legate of the synagogue," ???? ????. This was a person who was sent from synagogues abroad, to carry alms to Jerusalem. The name, messenger of the synagogue, was applied likewise to any person, who was commissioned by a synagogue, and sent forth to propagate religious knowledge. A person likewise was denominated the messenger, or angel, ????????, ??? ???????? ?????????, &c, who was selected by the assembly to recite for them the prayers; the same that is called by the Jews of modern times the synagogue singer, or cantilator, Re 2:1,8,12,18; 3:1,7,14.
The Jews anciently called those persons who, from their superior erudition, were capable of teaching in the synagogue, ??????, "shepherds," or "pastors." They applied the same term, at least in more recent times, to the elders of the synagogue, and also to the collectors of alms, or deacons. The ground of the application of this term in such a way, is as follows: the word ???? is, without doubt, derived from the Greek word ??????, "bread," or "a fragment of bread;" and, as it is used in the Targums, it corresponds to the Hebrew verb ???, "to feed." It is easy to see, therefore, how the word ???? might be applied to persons who sustained offices in the synagogue, in the same way as ??? is applied to kings, &c.
We do not find mention made of public worship in the synagogues, except on the Sabbath, Mt 12:9; Mr 1:21; 3:1; 6:2; Lu 4:16,32-33; 6:6; 13:10; Ac 13:14; 15:21; 16:13-25; 17:2; 18:4. What is said of St. Paul's hiring the school of one Tyrannus at Ephesus, and teaching in it daily, is a peculiar instance, Ac 19:9-10. Yet there can be no doubt that those Jews who were unable to go to Jerusalem attended worship on their festival days, as well as on the Sabbath, in their own synagogues. Individuals sometimes offered their private prayers in the
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And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease, and all manner of malady among the people.
And departing thence, he went into their synagogue. And behold, there was a man who had a withered hand.
And love the uppermost places at feasts, and the chief seats in the synagogues,
And they go into Capernaum. And straightway on the sabbath, he went into the synagogue and taught.
And he entered again into the synagogue: and there was a man there who had a withered hand.
And there cometh one of the rulers of the synagogue, Jairus by name, and seeing him, falleth at his feet.
While he yet spake, they come from the ruler of the synagogue's house, saying, Thy daughter is dead: why troublest thou the Master farther? When Jesus heard the word spoken he saith to the ruler of the synagogue, Fear not; only believe. read more. And he suffered no man to follow him, save Peter, and James, and John the brother of James. And he cometh to the house of the ruler of the synagogue, and seeth a tumult, and them that wept and wailed greatly.
And on the sabbath he taught in the synagogue, and many hearing were astonished, saying, Whence hath this man these things? And what wisdom is this that is given him, that such mighty works are wrought by his hands?
And he came to Nazareth, where he was brought up; and as his custom was; he went into the synagogue on the sabbath, and stood up to read.
And he came to Nazareth, where he was brought up; and as his custom was; he went into the synagogue on the sabbath, and stood up to read.
And he came to Nazareth, where he was brought up; and as his custom was; he went into the synagogue on the sabbath, and stood up to read.
And he came to Nazareth, where he was brought up; and as his custom was; he went into the synagogue on the sabbath, and stood up to read.
And he came to Nazareth, where he was brought up; and as his custom was; he went into the synagogue on the sabbath, and stood up to read.
And he came to Nazareth, where he was brought up; and as his custom was; he went into the synagogue on the sabbath, and stood up to read. And there was delivered to him the book of the prophet Isaiah, and having opened the book,
And there was delivered to him the book of the prophet Isaiah, and having opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me, to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised, read more. To publish the acceptable year of the Lord. And having closed the book, he gave it again to the servant, and sat down. And the eyes of all in the synagogue were fastened on him.
And having closed the book, he gave it again to the servant, and sat down. And the eyes of all in the synagogue were fastened on him. And he said to them, This day is the scripture fulfilled in your ears.
And they were astonished at his teaching, for his word was with authority. And there was in the synagogue, a man who had a spirit of an unclean devil; and he cried out with a loud voice, saying, Let us alone:
And on another sabbath also he went into the synagogue and taught.
And behold there came a man named Jairus, and he was ruler of the synagogue; and falling down at the feet of Jesus, he besought him to come to his house.
And he was teaching in one of the synagogues on the sabbath.
And the ruler of the synagogue, being much displeased, because Jesus had healed on the sabbath day, answered and said, There are six days, in which man ought to work: on these therefore come and be healed, and not on the sabbath. The Lord answered him, and said, Thou hypocrite, doth not each of you loose his ox or ass from the stall on the sabbath, and lead him away to watering!
Nevertheless many even of the rulers believed on him, but they did not confess him, because of the Pharisees, lest they should be put out of the synagogue.
yea, the time cometh, that whosoever killeth you, will think he doth God service.
And they continued stedfast in the teaching of the apostles, and the fellowship, and the breaking of bread, and the prayers.
God having raised up his Son, hath sent him to you first, to bless you, by turning every one of you from your iniquities.
And they ceased not to teach and preach Jesus Christ daily, in the temple, and from house to house.
But there arose certain of the synagogue, which is called that of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.
And being at Salamis, they preached the word of God in the synagogues of the Jews; and they had also John for their attendant.
And departing from Perga, they came to Antioch in Pisidia; and going into the synagogue on the sabbath-day, they sat down. And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
For Moses hath of old time them that preach him in every city, being read in the synagogues every sabbath-day.
For Moses hath of old time them that preach him in every city, being read in the synagogues every sabbath-day.
Which having read, they rejoiced for the consolation.
And we abode in that city certain days. And on the sabbath we went out of the city, by the river side, where prayer was wont to be made; and sitting down, we spake to the women who were come together. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, a worshiper of God, heard; whose heart the Lord opened to assent to the things which were spoken by Paul. read more. And when she was baptized and her family, she intreated us saying, Since ye have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us. And as we were going to prayer, a certain damsel, possest by a spirit of divination met us, who brought her masters much gain by prophesying. She following after Paul and us, cried out, saying, These men are servants of the most high God, who declare to us the way of salvation. And this she did for many days. But Paul being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ, to go out of her. And he came out the same hour. But when her owners saw, that the hope of their gain was gone, laying hold of Paul and Silas, they dragged them into the market-place to the magistrates, And having brought them to the pretors, they said, These men, being Jews, exceedingly trouble our city, And teach customs, which it is not lawful for us, being Romans, to receive, neither to observe. And the multitude rose up together against them; and the pretors tearing off their garments, commanded to beat them with rods. And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: Who having received such a charge, threw them into the inner prison, and secured their feet in the stocks. But at midnight Paul and Silas having prayed, sung an hymn to God: and the prisoners heard them.
And Paul, according to his custom, went in to them, and three sabbath-days discoursed with them from the scriptures,
And he discoursed in the synagogue every sabbath, and persuaded the Jews and Greeks.
But when some were hardened, and would not believe, but spake reproachfully of the way before the multitude, he departed from them, and separated the disciples, discoursing daily in the school of one Tyrannus.
But when some were hardened, and would not believe, but spake reproachfully of the way before the multitude, he departed from them, and separated the disciples, discoursing daily in the school of one Tyrannus. And this was done for the space of two years, so that all the inhabitants of Asia, both Jews and Greeks, heard the word of the Lord.
And on the first day of the week, when we were met together to break bread, Paul being to depart on the morrow, preached to them, and continued his discourse till midnight.
And on the first day of the week, when we were met together to break bread, Paul being to depart on the morrow, preached to them, and continued his discourse till midnight. And there were many lamps in the upper room where they were assembled.
And there were many lamps in the upper room where they were assembled.
And there were many lamps in the upper room where they were assembled. And a certain young man, named Eutychus, sitting in a window, fell into a deep sleep: and as Paul still continued his discourse, being overpowered with sleep, he fell down from the third story, and was taken up dead.
And a certain young man, named Eutychus, sitting in a window, fell into a deep sleep: and as Paul still continued his discourse, being overpowered with sleep, he fell down from the third story, and was taken up dead. And Paul went down and fell on him; and taking him in his arms, said, Be not troubled; for his life is in him.
And Paul went down and fell on him; and taking him in his arms, said, Be not troubled; for his life is in him. And going up again, and having broken bread, he conversed long with them, even till break of day, and so departed.
And going up again, and having broken bread, he conversed long with them, even till break of day, and so departed.
Salute also the church that is in their house. Salute my well-beloved Epenetus, who is the first-fruits of Asia unto Christ.
But every woman praying or prophesying with her head uncovered, dishonoureth her head; for it is the same as if she were shaved.
Nevertheless neither is the man without the woman, nor the woman without the man, in the Lord. And as the woman was of the man, so also the man is by the woman; but all things are of God. read more. Judge of yourselves: is it decent for a woman to pray to God uncovered? Doth not nature itself teach you, that for a man to have long hair, is a disgrace to him? Whereas for a woman to have long hair, is a glory to her; for her hair was given her instead of a veil. But if any one be contentious, we have no such custom, neither the churches of God.
Follow after love: and desire spiritual gifts; but especially that ye may prophesy. For he that speaketh in an unknown tongue, speaketh not to men, but to God; for no one understandeth him, though by the Spirit he speaketh mysteries: read more. Whereas he that prophesieth, speaketh to men to edification, and exhortation, and comfort. He that speaketh in an unknown tongue, edifieth himself; but he that prophesieth, edifieth the church. I would that ye all spake with tongues, but rather that ye prophesied; for he that prophesieth, is greater than he that speaketh with tongues, unless he interpret, that the church may receive edification. Now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I speak to you, either by revelation, or by knowledge, or by prophecy, or by doctrine? So inanimate things which give a sound, whether pipe or harp, unless they give a distinction in the sounds, how shall it be known what is piped or harped? And if the trumpet give an uncertain sound, who will prepare himself for the battle? So likewise unless ye utter by the tongue words easy to be understood, how shall it be known what is spoken? For ye will speak to the air. Let there be ever so many kinds of languages in the world, and none of them without signification: Yet if I know not the meaning of the language, I shall be a barbarian to him that speaketh, and he that speaketh will be a barbarian to me. So ye also, seeing ye desire spiritual gifts, seek to abound in them, to the edifying of the church. Therefore let him that speaketh in an unknown tongue, pray that he may interpret. For if I pray in an unknown tongue, my Spirit prayeth, but my understanding is unfruitful. What then is my duty? I will pray with the Spirit; but I will pray with the understanding also; I will sing with the Spirit; but I will sing with the understanding also. Otherwise if thou givest thanks with the Spirit, how shall he that filleth the place of a private person, say Amen to thy thanksgiving, seeing he understandeth not what thou sayest? For thou verily givest thanks well; yet the other is not edified. I thank God, that I speak with tongues more than you all. Yet in the congregation I had rather speak five words with my understanding, that I may teach others also, than ten thousand words in an unknown tongue. Brethren, be not children in understanding: in wickedness be ye as infants, but in understanding be ye grown men. It is written in the law, In foreign tongues and with foreign lips will I speak to this people; and neither so will they hear me, saith the Lord. So that tongues are for a sign, not to believers, but to unbelievers; whereas prophecy is not for unbelievers, but for believers. Yet if the whole church be met together, and all speak with unknown tongues, and there come in ignorant persons or unbelievers, will they not say, that ye are mad? Whereas if all prophesy, and there come in an unbeliever, or an ignorant person, he is convicted by all, he is judged by all: The secrets of his heart are made manifest, and so falling down on his face, he will worship God, and declare that God is among you of a truth. What a thing is it, brethren, that when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation? Let all things be done to edification. If any one speak in an unknown tongue, let it be by two or three at most, and that by course, and let one interpret. But if there be no interpreter, let him be silent in the church, and let him speak to himself and to God. Let two or three of the prophets speak, and let the rest judge. But if any thing be revealed to another that sitteth by, let the first be silent. For ye may all prophesy one by one, that all may learn, and all may be comforted. For the Spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all the churches of the saints. Let your women be silent in the churches; for it is not permitted them to speak, but to be in subjection, as the law also saith. And if they desire to learn any thing, let them ask their own husbands at home: for it is indecent for a woman to speak in the assembly. Did the word of God come out from you? or did it come to you alone? If any one think himself to be a prophet, or spiritual, let him acknowledge that the things which I write to you, are the commandments of the Lord. But if any one is ignorant, let him be ignorant. Therefore, brethren, covet to prophesy; yet forbid not to speak with tongues. Let all things be done decently and in order.
But the veil lieth on their heart when Moses is read until this day.
Salute the brethren at Laodicea, and Nymphas, and the church in his house.
And ye look upon him that weareth the fine apparel, and say to him, Sit thou here in a good place, and say to the poor man,
To the angel of the church at Ephesus write, These things saith he that holdeth the seven stars in his right-hand, that walketh in the midst of the seven golden candlesticks.
And to the angel of the church of Smyrna write, These things saith the First and the Last, who was dead and is alive. I know thy affliction and poverty, (but thou art rich) and the reviling of those who say they are Jews and are not, but a synagogue of Satan.
And to the angel of the church at Pergamos write, These things saith he who hath the sharp two-edged sword.
And to the angel of the church at Thyatira write, These things saith the Son of God, who hath eyes as a flame of fire, and his feet like fine brass.
And to the angel of the church at Sardis write, These things saith he that hath the seven spirits of God, and the seven stars, I know thy works, that thou hast a name that thou livest, but art dead.
And to the angel of the church of Philadelphia write, These things saith the Holy, the True One, he that hath the key of David, he that openeth, and none shutteth, and shutteth and none openeth.
Behold I will make them of the synagogue of Satan, who say they are Jews and are not, but lie, behold, I will make them come and lie down before thy feet, and know that I have loved thee.
And to the angel of the church at Laodicea write, These things saith the Amen, the faithful and true witness, the beginning of the creation of God.