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 praying, you must not be like the hypocrites. They are fond of standing and praying in the synagogues or at the corners of the wider streets, in order that men may see them. I solemnly tell you that they already have their reward.
But beware of men; for they will deliver you up to appear before Sanhedrins, and will flog you in their synagogues;
And He came into His own country and proceeded to teach in their synagogue, so that they were filled with astonishment and exclaimed, "Where did he obtain such wisdom, and these wondrous powers?
and love the best seats at a dinner party or in the synagogues,
On the Sabbath He proceeded to teach in the synagogue; and many, as they heard Him, were astonished. "Where did he acquire all this?" they asked. "What is this wisdom that has been given to him? And what are these marvellous miracles which his hands perform?
But whenever you stand praying, if you have a grievance against any one, forgive it, so that your Father in Heaven may also forgive you your offences."
"You yourselves must be on your guard. They will deliver you up to Sanhedrins; you will be brought into synagogues and cruelly beaten; and you will stand before governors and kings for my sake, to be witnesses to them for me.
And rolling up the book, He returned it to the attendant, and sat down--to speak. And the eyes of all in the synagogue were fixed on Him.
for he loves our nation, and at his own expense he built our synagogue for us."
The Pharisee, standing erect, prayed as follows by himself: "'O God, I thank Thee that I am not like other people--I am not a thief nor a cheat nor an adulterer, nor do I even resemble this tax-gatherer.
"But the tax-gatherer, standing far back, would not so much as lift his eyes to Heaven, but kept beating his breast and saying, "'O God, be reconciled to me, sinner that I am.'
Such was their answer, because they were afraid of the Jews; for the Jews had already settled among themselves that if any one should acknowledge Jesus as the Christ, he should be excluded from the synagogue.
Nevertheless even from among the Rulers many believed in Him. But because of the Pharisees they did not avow their belief, for fear they should be shut out from the synagogue.
You will be excluded from the synagogues; nay more, the time is coming when any one who has murdered one of you will suppose he is offering service to God.
"As for me," replied Jesus, "I have spoken openly to the world. I have continually taught in some synagogue or in the Temple where all the Jews are wont to assemble, and I have said nothing in secret.
But some members of the so-called 'Synagogue of the Freed-men,' together with some Cyrenaeans, Alexandrians, Cilicians and men from Roman Asia, were roused to encounter Stephen in debate.
Having reached Salamis, they began to announce God's Message in the synagogues of the Jews. And they had John as their assistant.
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
For the people of Jerusalem and their rulers, by the judgement they pronounced on Jesus, have actually fulfilled the predictions of the Prophets which are read Sabbath after Sabbath, through ignorance of those predictions and of Him.
On the next Sabbath almost the whole population of the city came together to hear the Lord's Message.
At Iconium the Apostles went together to the Jewish synagogue and preached, with the result that a great number both of Jews and Greeks believed.
For Moses from the earliest times has had his preachers in every town, being read, as he is, Sabbath after Sabbath, in the various synagogues."
Paul--following his usual custom--betook himself to it, and for three successive Sabbaths reasoned with them from the Scriptures, which he clearly explained, pointing out that it had been necessary for the Christ to suffer and rise again from the dead, and insisting, "The Jesus whom I am announcing to you is the Christ." read more. Some of the people were won over, and attached themselves to Paul and Silas, including many God-fearing Greeks and not a few gentlewomen of high rank.
The brethren at once sent Paul and Silas away by night to Beroea, and they, on their arrival, went to the synagogue of the Jews.
But, Sabbath after Sabbath, he preached in the synagogue and tried to win over both Jews and Greeks.
He began to speak boldly in the synagogue, and Priscilla and Aquila, after hearing him, took him home and explained God's way to him more accurately.
Afterwards he went into the synagogue. There for three months he continued to preach fearlessly, explaining in words which carried conviction the truths which concern the Kingdom of God.
"'Lord,' I replied, 'they themselves well know how active I was in imprisoning, and in flogging in synagogue after synagogue those who believe in Thee;
In all the synagogues also I punished them many a time, and tried to make them blaspheme; and in my wild fury I chased them even to foreign towns.
I say this to put you to shame. Has it come to this, that there does not exist among you a single wise man competent to decide between a man and his brother,
And you endure patiently and have borne burdens for My sake and have never 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/wnt'>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/wnt'>17:2-4,10,17; 18:4,26; 19:8).
To be "put out of the synagogue," a phrase used by John (Joh 9:22; 12:42; 16:2), means to be excommunicated.
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But beware of men; for they will deliver you up to appear before Sanhedrins, and will flog you in their synagogues;
And He came into His own country and proceeded to teach in their synagogue, so that they were filled with astonishment and exclaimed, "Where did he obtain such wisdom, and these wondrous powers?
and love the best seats at a dinner party or in the synagogues,
when there came one of the Wardens of the Synagogue--he was called Jair--who, on beholding Him, threw himself at His feet,
On the Sabbath He proceeded to teach in the synagogue; and many, as they heard Him, were astonished. "Where did he acquire all this?" they asked. "What is this wisdom that has been given to him? And what are these marvellous miracles which his hands perform?
And He proceeded to teach in their synagogues, winning praise from all.
And rolling up the book, He returned it to the attendant, and sat down--to speak. And the eyes of all in the synagogue were fixed on Him.
And they all spoke well of Him, wondering at the sweet words of kindness which fell from His lips, while they asked one another, "Is not this Joseph's son?"
And when they are bringing you before synagogues and magistrates and governors, do not anxiously ponder the manner or matter of your defence, nor what you are to say;
"But before all these things happen they will lay hands on you and persecute you. They will deliver you up to synagogues and to prison, and you will be brought before kings and governors for my sake.
Such was their answer, because they were afraid of the Jews; for the Jews had already settled among themselves that if any one should acknowledge Jesus as the Christ, he should be excluded from the synagogue.
Nevertheless even from among the Rulers many believed in Him. But because of the Pharisees they did not avow their belief, for fear they should be shut out from the synagogue.
You will be excluded from the synagogues; nay more, the time is coming when any one who has murdered one of you will suppose he is offering service to God.
"As for me," replied Jesus, "I have spoken openly to the world. I have continually taught in some synagogue or in the Temple where all the Jews are wont to assemble, and I have said nothing in secret.
And in the synagogues he began at once to proclaim Jesus as the Son of God;
Having reached Salamis, they began to announce God's Message in the synagogues of the Jews. And they had John as their assistant.
Having reached Salamis, they began to announce God's Message in the synagogues of the Jews. And they had John as their assistant.
But they themselves, passing through from Perga, came to Antioch in Pisidia. Here, on the Sabbath day, they went into the synagogue and sat down. After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
On the next Sabbath almost the whole population of the city came together to hear the Lord's Message.
At Iconium the Apostles went together to the Jewish synagogue and preached, with the result that a great number both of Jews and Greeks believed.
Then, passing through Amphipolis and Apollonia, they went to Thessalonica. Here there was a synagogue of the Jews. Paul--following his usual custom--betook himself to it, and for three successive Sabbaths reasoned with them from the Scriptures, read more. which he clearly explained, pointing out that it had been necessary for the Christ to suffer and rise again from the dead, and insisting, "The Jesus whom I am announcing to you is the Christ." Some of the people were won over, and attached themselves to Paul and Silas, including many God-fearing Greeks and not a few gentlewomen of high rank.
The brethren at once sent Paul and Silas away by night to Beroea, and they, on their arrival, went to the synagogue of the Jews.
So he had discussions in the synagogue with the Jews and the other worshippers, and in the market place, day after day, with those whom he happened to meet.
So he had discussions in the synagogue with the Jews and the other worshippers, and in the market place, day after day, with those whom he happened to meet.
But, Sabbath after Sabbath, he preached in the synagogue and tried to win over both Jews and Greeks.
But, Sabbath after Sabbath, he preached in the synagogue and tried to win over both Jews and Greeks.
He began to speak boldly in the synagogue, and Priscilla and Aquila, after hearing him, took him home and explained God's way to him more accurately.
Afterwards he went into the synagogue. There for three months he continued to preach fearlessly, explaining in words which carried conviction the truths which concern the Kingdom of God.
"'Lord,' I replied, 'they themselves well know how active I was in imprisoning, and in flogging in synagogue after synagogue those who believe in Thee;
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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"You have heard that it was said to the ancients, 'Thou shalt not commit murder', and whoever commits murder will be answerable to the magistrate. But I say to you that every one who becomes angry with his brother shall be answerable to the magistrate; that whoever says to his brother 'Raca,' shall be answerable to the Sanhedrin; and that whoever says, 'You fool!' shall be liable to the Gehenna of Fire. read more. If therefore when you are offering your gift upon the altar, you remember that your brother has a grievance against you, leave your gift there before the altar, and go and make friends with your brother first, and then return and proceed to offer your gift. Come to terms without delay with your opponent while you are yet with him on the way to the court; for fear he should obtain judgement from the magistrate against you, and the magistrate should give you in custody to the officer and you be thrown into prison. I solemnly tell you that you will certainly not be released till you have paid the very last farthing. "You have heard that it was said, 'Thou shalt not commit adultery.'
"Again, you have heard that it was said to the ancients, 'Thou shalt not swear falsely, but shalt perform thy vows to the Lord.'
But beware of men; for they will deliver you up to appear before Sanhedrins, and will flog you in their synagogues;
"If your brother acts wrongly towards you, go and point out his fault to him when only you and he are there. If he listens to you, you have gained your brother. But if he will not listen to you, go again, and ask one or two to go with you, that every word spoken may be attested by two or three witnesses. read more. If he refuses to hear them, appeal to the Church; and if he refuses to hear even the Church, regard him just as you regard a Gentile or a tax-gatherer. I solemnly tell you that whatever you as a Church bind on earth will in Heaven be held as bound, and whatever you loose on earth will in Heaven be held to be loosed.
and love the best seats at a dinner party or in the synagogues,
(For the Pharisees and all the Jews--being, as they are, zealous for the traditions of the Elders--never eat without first carefully washing their hands,
"You yourselves must be on your guard. They will deliver you up to Sanhedrins; you will be brought into synagogues and cruelly beaten; and you will stand before governors and kings for my sake, to be witnesses to them for me.
He came to Nazareth also, where He had been brought up; and, as was His custom, He went to the synagogue on the Sabbath, and stood up to read. And there was handed to Him the book of the Prophet Isaiah, and, opening the book, He found the place where it was written, read more. "The Spirit of the Lord is upon me, because He has anointed me to proclaim Good News to the poor; He has sent me to announce release to the prisoners of war and recovery of sight to the blind: to send away free those whom tyranny has crushed, to proclaim the year of acceptance with the Lord." And rolling up the book, He returned it to the attendant, and sat down--to speak. And the eyes of all in the synagogue were fixed on Him.
and the Captain, hearing about Jesus, sent to Him some of the Jewish Elders, begging Him to come and restore his servant to health.
for he loves our nation, and at his own expense he built our synagogue for us."
Just then there came a man named Jair, a Warden of the Synagogue, who threw himself at the feet of Jesus, and entreated Him to come to his house;
While He was still speaking, some one came to the Warden of the Synagogue from his house and said, "Your daughter is dead; trouble the Rabbi no further."
And when they are bringing you before synagogues and magistrates and governors, do not anxiously ponder the manner or matter of your defence, nor what you are to say;
The Pharisee, standing erect, prayed as follows by himself: "'O God, I thank Thee that I am not like other people--I am not a thief nor a cheat nor an adulterer, nor do I even resemble this tax-gatherer.
"But before all these things happen they will lay hands on you and persecute you. They will deliver you up to synagogues and to prison, and you will be brought before kings and governors for my sake.
Such was their answer, because they were afraid of the Jews; for the Jews had already settled among themselves that if any one should acknowledge Jesus as the Christ, he should be excluded from the synagogue.
Nevertheless even from among the Rulers many believed in Him. But because of the Pharisees they did not avow their belief, for fear they should be shut out from the synagogue.
Now just before the Feast of the Passover this incident took place. Jesus knew that the time had come for Him to leave this world and go to the Father; and having loved His own who were in the world, He loved them to the end. While supper was proceeding, the Devil having by this time suggested to Judas Iscariot, the son of Simon, the thought of betraying Him, Jesus, read more. although He knew that the Father had put everything into His hands, and that He had come forth from God and was now going to God, rose from the table, threw off His upper garments, and took a towel and tied it round Him. Then He poured water into a basin, and proceeded to wash the feet of the disciples and to wipe them with the towel which He had put round Him. When He came to Simon Peter, Peter objected. "Master," he said, "are *you* going to wash my feet?" "What I am doing," answered Jesus, "for the present you do not know, but afterwards you shall know." "Never, while the world lasts," said Peter, "shall you wash my feet." "If I do not wash you," replied Jesus, "you have no share with me." "Master," said Peter, "wash not only my feet, but also my hands and my head." "Any one who has lately bathed," said Jesus, "does not need to wash more than his feet, but is clean all over. And you my disciples are clean, and yet this is not true of all of you." For He knew who was betraying Him, and that was why He said, "You are not all of you clean." So after He had washed their feet, put on His garments again, and returned to the table, He said to them, "Do you understand what I have done to you? You call me 'The Rabbi' and 'The Master,' and rightly so, for such I am. If I then, your Master and Rabbi, have washed your feet, it is also your duty to wash one another's feet. For I have set you an example in order that you may do what I have done to you.
One day Peter and John were going up to the Temple for the hour of prayer--the ninth hour--and, just then,
But some members of the so-called 'Synagogue of the Freed-men,' together with some Cyrenaeans, Alexandrians, Cilicians and men from Roman Asia, were roused to encounter Stephen in debate.
went to the High Priest and begged from him letters addressed to the synagogues in Damascus, in order that if he found any believers there, either men or women, he might bring them in chains to Jerusalem.
About three o'clock one afternoon he had a vision, and distinctly saw an angel of God enter his house, who called him by name, saying, "Cornelius!"
The next day, while they were still on their journey and were getting near the town, about noon Peter went up on the house-top to pray.
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
For Moses from the earliest times has had his preachers in every town, being read, as he is, Sabbath after Sabbath, in the various synagogues."
For Moses from the earliest times has had his preachers in every town, being read, as he is, Sabbath after Sabbath, in the various synagogues."
On the Sabbath we went beyond the city gate to the riverside, where we had reason to believe that there was a place for prayer; and sitting down we talked with the women who had come together.
as the High Priest also and all the Elders can bear me witness. It was, too, from them that I received letters to the brethren in Damascus, and I was already on my way to Damascus, intending to bring those also who had fled there, in chains to Jerusalem, to be punished.
If one of you has a grievance against an opponent, does he dare to go to law before irreligious men and not before God's people? Do you not know that God's people will sit in judgement upon the world? And if you are the court before which the world is to be judged, are you unfit to deal with these petty matters? read more. Do you not know that we are to sit in judgement upon angels--to say nothing of things belonging to this life? If therefore you have things belonging to this life which need to be decided, is it men who are absolutely nothing in the Church--is it *they* whom you make your judges? I say this to put you to shame. Has it come to this, that there does not exist among you a single wise man competent to decide between a man and his brother, but brother goes to law with brother, and that before unbelievers? To say no more, then, it is altogether a defect in you that you have law-suits with one another. Why not rather endure injustice? Why not rather submit to being defrauded? On the contrary you yourselves inflict injustice and fraud, and upon brethren too.
A man who wears a veil when praying or prophesying dishonors his Head;
When, however, you meet in one place, there is no eating the Supper of the Lord;
Otherwise, if you bless God in spirit only, how shall he who is in the position of an ungifted man say the 'Amen' to your giving of thanks, when he does not know what your words mean?
only let everything be done in a becoming and orderly manner.
If any one is destitute of love to the Lord, let him be accursed. OUR LORD IS COMING.
But if even we or an angel from Heaven should bring you a Good News different from that which we have already brought you, let him be accursed. What I have just said I repeat--if any one is preaching to you a Good News other than that which you originally received, let him be accursed.
And He Himself appointed some to be Apostles, some to be Prophets, some to be evangelists, some to be pastors and teachers,
Faithful is the saying, "If any one is eager to have the oversight of a Church, he desires a noble work." A minister then must be a man of irreproachable character, true to his one wife, temperate, sober-minded, well-behaved, hospitable to strangers, and with a gift for teaching; read more. not a hard drinker nor given to blows; not selfish or quarrelsome or covetous; but ruling his own household wisely and well, with children kept under control with true dignity. (If a man does not know how to rule his own household, how shall he have the Church of God given into his care?) He ought not to be a new convert, for fear he should be blinded with pride and come under the same condemnation as the Devil. It is needful also that he bear a good character with people outside the Church, lest he fall into reproach or a snare of the Devil.
And, beyond controversy, great is the mystery of our religion-- that Christ appeared in human form, and His claims justified by the Spirit, was seen by angels and proclaimed among Gentile nations, was believed on in the world, and received up again into glory.
Let the Elders who perform their duties wisely and well be held worthy of double honour, especially those who labour in preaching and teaching.
wherever there is a man of blameless life, true to his one wife, having children who are themselves believers and are free from every reproach of profligacy or of stubborn self-will. For, as God's steward, a minister must be of blameless life, not over-fond of having his own way, not a man of a passionate temper nor a hard drinker, not given to blows nor greedy of gain, read more. but hospitable to strangers, a lover of goodness, sober-minded, upright, saintly, self-controlled; holding fast to the faithful Message which he has received, so that he may be well qualified both to encourage others with sound teaching and to reply successfully to opponents.
This testimony is true. Therefore sternly denounce them, that they may be robust in their faith,
let us draw near with sincerity and unfaltering faith, having had our hearts sprinkled, once for all, from consciences oppressed with sin, and our bodies bathed in pure water.
Remember your former leaders--it was they who brought you God's Message. Bear in mind how they ended their lives, and imitate their faith.
For suppose a man comes into one of your meetings wearing gold rings and fine clothes, and there also comes in a poor man wearing shabby clothes,
For suppose a man comes into one of your meetings wearing gold rings and fine clothes, and there also comes in a poor man wearing shabby clothes, and you pay court to the one who wears the fine clothes, and say, "Sit here; this is a good place;" while to the poor man you say, "Stand there, or sit on the floor at my feet;"
In the Spirit I found myself present on the day of the Lord, and I heard behind me a loud voice which resembled the blast of a trumpet.
the secret meaning of the seven stars which you have seen in My right hand, and of the seven lampstands of gold. The seven stars are the ministers of the seven Churches, and the seven lampstands are the seven Churches.
"To the minister of the Church in Ephesus write as follows: "'This is what He who holds the seven stars in the grasp of His right hand says--He who walks to and fro among the seven lampstands of gold.
Your sufferings I know, and your poverty--but you are rich--and the evil name given you by those who say that they themselves are Jews, and are not, but are Satan's synagogue.
Hastings
SYNAGOGUE
1. Meaning and history.
See Verses Found in Dictionary
Then Jesus travelled through all Galilee, teaching in their synagogues and proclaiming the Good News of the Kingdom, and curing every kind of disease and infirmity among the people.
Then Jesus travelled through all Galilee, teaching in their synagogues and proclaiming the Good News of the Kingdom, and curing every kind of disease and infirmity among the people.
When you give in charity, never blow a trumpet before you as the hypocrites do in the synagogues and streets in order that their praises may be sung by men. I solemnly tell you that they already have their reward.
But beware of men; for they will deliver you up to appear before Sanhedrins, and will flog you in their synagogues;
And everything they do they do with a view to being observed by men; for they widen their phylacteries and make the tassels large,
"For this reason I am sending to you Prophets and wise men and Scribes. Some of them you will put to death--nay, crucify; some of them you will flog in your synagogues and chase from town to town;
So they came to Capernaum, and on the next Sabbath He went to the synagogue and began to teach.
when there came one of the Wardens of the Synagogue--he was called Jair--who, on beholding Him, threw himself at His feet,
On the Sabbath He proceeded to teach in the synagogue; and many, as they heard Him, were astonished. "Where did he acquire all this?" they asked. "What is this wisdom that has been given to him? And what are these marvellous miracles which his hands perform?
He came to Nazareth also, where He had been brought up; and, as was His custom, He went to the synagogue on the Sabbath, and stood up to read. And there was handed to Him the book of the Prophet Isaiah, and, opening the book, He found the place where it was written, read more. "The Spirit of the Lord is upon me, because He has anointed me to proclaim Good News to the poor; He has sent me to announce release to the prisoners of war and recovery of sight to the blind: to send away free those whom tyranny has crushed, to proclaim the year of acceptance with the Lord." And rolling up the book, He returned it to the attendant, and sat down--to speak. And the eyes of all in the synagogue were fixed on Him.
And rolling up the book, He returned it to the attendant, and sat down--to speak. And the eyes of all in the synagogue were fixed on Him.
Just then there came a man named Jair, a Warden of the Synagogue, who threw himself at the feet of Jesus, and entreated Him to come to his house;
Then the Warden of the Synagogue, indignant that Jesus had cured her on a Sabbath, said to the crowd, "There are six days in the week on which people ought to work. On those days therefore come and get yourselves cured, and not on the Sabbath day."
The Jews therefore said to one another, "Where is he about to betake himself, so that we shall not find him? Will he betake himself to the Dispersion among the Gentiles, and teach the Gentiles?
But some members of the so-called 'Synagogue of the Freed-men,' together with some Cyrenaeans, Alexandrians, Cilicians and men from Roman Asia, were roused to encounter Stephen in debate.
went to the High Priest and begged from him letters addressed to the synagogues in Damascus, in order that if he found any believers there, either men or women, he might bring them in chains to Jerusalem.
Having reached Salamis, they began to announce God's Message in the synagogues of the Jews. And they had John as their assistant.
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
For Moses from the earliest times has had his preachers in every town, being read, as he is, Sabbath after Sabbath, in the various synagogues."
On the Sabbath we went beyond the city gate to the riverside, where we had reason to believe that there was a place for prayer; and sitting down we talked with the women who had come together.
Otherwise, if you bless God in spirit only, how shall he who is in the position of an ungifted man say the 'Amen' to your giving of thanks, when he does not know what your words mean?
James, a bondservant of God and of the Lord Jesus Christ: to the twelve tribes who are scattered over the world. All good wishes.
Your sufferings I know, and your poverty--but you are rich--and the evil name given you by those who say that they themselves are Jews, and are not, but are Satan's synagogue.
I will cause some belonging to Satan's synagogue who say that they themselves are Jews, and are not, but are liars--I will make them come and fall at your feet and know for certain 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
Then Jesus travelled through all Galilee, teaching in their synagogues and proclaiming the Good News of the Kingdom, and curing every kind of disease and infirmity among the people.
When you give in charity, never blow a trumpet before you as the hypocrites do in the synagogues and streets in order that their praises may be sung by men. I solemnly tell you that they already have their reward.
"And when praying, you must not be like the hypocrites. They are fond of standing and praying in the synagogues or at the corners of the wider streets, in order that men may see them. I solemnly tell you that they already have their reward.
But beware of men; for they will deliver you up to appear before Sanhedrins, and will flog you in their synagogues;
and love the best seats at a dinner party or in the synagogues,
when there came one of the Wardens of the Synagogue--he was called Jair--who, on beholding Him, threw himself at His feet,
While He is yet speaking, men come from the house to the Warden, and say, "Your daughter is dead: why trouble the Rabbi further?" But Jesus, overhearing the words, said to the Warden, "Do not be afraid; only have faith."
So they come to the Warden's house. Here He gazes on a scene of uproar, with people weeping aloud and wailing.
And rolling up the book, He returned it to the attendant, and sat down--to speak. And the eyes of all in the synagogue were fixed on Him.
and the Captain, hearing about Jesus, sent to Him some of the Jewish Elders, begging Him to come and restore his servant to health.
for he loves our nation, and at his own expense he built our synagogue for us."
While He was still speaking, some one came to the Warden of the Synagogue from his house and said, "Your daughter is dead; trouble the Rabbi no further."
Then the Warden of the Synagogue, indignant that Jesus had cured her on a Sabbath, said to the crowd, "There are six days in the week on which people ought to work. On those days therefore come and get yourselves cured, and not on the Sabbath day."
Such was their answer, because they were afraid of the Jews; for the Jews had already settled among themselves that if any one should acknowledge Jesus as the Christ, he should be excluded from the synagogue.
"You," they replied, "were wholly begotten and born in sin, and do *you* teach *us*?" And they put him out of the synagogue. Jesus heard that they had done this. So having found him, He asked him, "Do you believe in the Son of God?" read more. "Who is He, Sir?" replied the man. "Tell me, so that I may believe in Him." "You have seen Him," said Jesus; "and not only so: He is now speaking to you." "I believe, Sir," he said. And he threw himself at His feet.
Nevertheless even from among the Rulers many believed in Him. But because of the Pharisees they did not avow their belief, for fear they should be shut out from the synagogue. For they loved the glory that comes from men rather than the glory that comes from God.
You will be excluded from the synagogues; nay more, the time is coming when any one who has murdered one of you will suppose he is offering service to God.
"Take him yourselves," said Pilate, "and judge him by your Law." "We have no power," replied the Jews, "to put any man to death."
And in the synagogues he began at once to proclaim Jesus as the Son of God;
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
Seeing the crowds, the Jews, filled with angry jealousy, opposed Paul's statements and abused him.
But, Sabbath after Sabbath, he preached in the synagogue and tried to win over both Jews and Greeks.
And Crispus, the Warden of the synagogue, believed in the Lord, and so did all his household; and from time to time many of the Corinthians who heard Paul believed and received baptism.
Then the people all set upon Sosthenes, the Warden of the synagogue, and beat him severely in front of the court. Gallio did not concern himself in the least about this.
They put in at Ephesus, and there Paul left his companions behind. As for himself, he went to the synagogue and had a discussion with the Jews.
Afterwards he went into the synagogue. There for three months he continued to preach fearlessly, explaining in words which carried conviction the truths which concern the Kingdom of God.
"'Lord,' I replied, 'they themselves well know how active I was in imprisoning, and in flogging in synagogue after synagogue those who believe in Thee;
From the Jews I five times have received forty lashes all but one.
For suppose a man comes into one of your meetings wearing gold rings and fine clothes, and there also comes in a poor man wearing shabby clothes, and you pay court to the one who wears the fine clothes, and say, "Sit here; this is a good place;" while to the poor man you say, "Stand there, or sit on the floor at my feet;"
Your sufferings I know, and your poverty--but you are rich--and the evil name given you by those who say that they themselves are Jews, and are not, but are Satan's synagogue.
I will cause some belonging to Satan's synagogue who say that they themselves are Jews, and are not, but are liars--I will make them come and fall at your feet and know for certain that I have loved you.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
See Verses Found in Dictionary
But beware of men; for they will deliver you up to appear before Sanhedrins, and will flog you in their synagogues;
and love the best seats at a dinner party or in the synagogues,
"You yourselves must be on your guard. They will deliver you up to Sanhedrins; you will be brought into synagogues and cruelly beaten; and you will stand before governors and kings for my sake, to be witnesses to them for me.
And rolling up the book, He returned it to the attendant, and sat down--to speak. And the eyes of all in the synagogue were fixed on Him.
and the Captain, hearing about Jesus, sent to Him some of the Jewish Elders, begging Him to come and restore his servant to health.
for he loves our nation, and at his own expense he built our synagogue for us."
Just then there came a man named Jair, a Warden of the Synagogue, who threw himself at the feet of Jesus, and entreated Him to come to his house;
While He was still speaking, some one came to the Warden of the Synagogue from his house and said, "Your daughter is dead; trouble the Rabbi no further."
At one place where He was praying, when He rose from His knees one of His disciples said to Him, "Master, teach us to pray, just as John taught his disciples."
Then the Warden of the Synagogue, indignant that Jesus had cured her on a Sabbath, said to the crowd, "There are six days in the week on which people ought to work. On those days therefore come and get yourselves cured, and not on the Sabbath day."
The Pharisee, standing erect, prayed as follows by himself: "'O God, I thank Thee that I am not like other people--I am not a thief nor a cheat nor an adulterer, nor do I even resemble this tax-gatherer.
Now just before the Feast of the Passover this incident took place. Jesus knew that the time had come for Him to leave this world and go to the Father; and having loved His own who were in the world, He loved them to the end. While supper was proceeding, the Devil having by this time suggested to Judas Iscariot, the son of Simon, the thought of betraying Him, Jesus, read more. although He knew that the Father had put everything into His hands, and that He had come forth from God and was now going to God, rose from the table, threw off His upper garments, and took a towel and tied it round Him. Then He poured water into a basin, and proceeded to wash the feet of the disciples and to wipe them with the towel which He had put round Him. When He came to Simon Peter, Peter objected. "Master," he said, "are *you* going to wash my feet?" "What I am doing," answered Jesus, "for the present you do not know, but afterwards you shall know." "Never, while the world lasts," said Peter, "shall you wash my feet." "If I do not wash you," replied Jesus, "you have no share with me." "Master," said Peter, "wash not only my feet, but also my hands and my head." "Any one who has lately bathed," said Jesus, "does not need to wash more than his feet, but is clean all over. And you my disciples are clean, and yet this is not true of all of you." For He knew who was betraying Him, and that was why He said, "You are not all of you clean." So after He had washed their feet, put on His garments again, and returned to the table, He said to them, "Do you understand what I have done to you? You call me 'The Rabbi' and 'The Master,' and rightly so, for such I am. If I then, your Master and Rabbi, have washed your feet, it is also your duty to wash one another's feet. For I have set you an example in order that you may do what I have done to you.
One day Peter and John were going up to the Temple for the hour of prayer--the ninth hour--and, just then,
About three o'clock one afternoon he had a vision, and distinctly saw an angel of God enter his house, who called him by name, saying, "Cornelius!"
The next day, while they were still on their journey and were getting near the town, about noon Peter went up on the house-top to pray.
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
For Moses from the earliest times has had his preachers in every town, being read, as he is, Sabbath after Sabbath, in the various synagogues."
On the Sabbath we went beyond the city gate to the riverside, where we had reason to believe that there was a place for prayer; and sitting down we talked with the women who had come together.
And Crispus, the Warden of the synagogue, believed in the Lord, and so did all his household; and from time to time many of the Corinthians who heard Paul believed and received baptism.
Then the people all set upon Sosthenes, the Warden of the synagogue, and beat him severely in front of the court. Gallio did not concern himself in the least about this.
Otherwise, if you bless God in spirit only, how shall he who is in the position of an ungifted man say the 'Amen' to your giving of thanks, when he does not know what your words mean?
let us draw near with sincerity and unfaltering faith, having had our hearts sprinkled, once for all, from consciences oppressed with sin, and our bodies bathed in pure water.
For suppose a man comes into one of your meetings wearing gold rings and fine clothes, and there also comes in a poor man wearing shabby clothes, and you pay court to the one who wears the fine clothes, and say, "Sit here; this is a good place;" while to the poor man you say, "Stand there, or sit on the floor at my feet;"
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
See Verses Found in Dictionary
Then Jesus travelled through all Galilee, teaching in their synagogues and proclaiming the Good News of the Kingdom, and curing every kind of disease and infirmity among the people.
and love the best seats at a dinner party or in the synagogues,
So they came to Capernaum, and on the next Sabbath He went to the synagogue and began to teach.
At another time, when He went to the synagogue, there was a man there with one arm shrivelled up.
when there came one of the Wardens of the Synagogue--he was called Jair--who, on beholding Him, threw himself at His feet,
While He is yet speaking, men come from the house to the Warden, and say, "Your daughter is dead: why trouble the Rabbi further?" But Jesus, overhearing the words, said to the Warden, "Do not be afraid; only have faith." read more. And He allowed no one to accompany Him except Peter and the brothers James and John. So they come to the Warden's house. Here He gazes on a scene of uproar, with people weeping aloud and wailing.
On the Sabbath He proceeded to teach in the synagogue; and many, as they heard Him, were astonished. "Where did he acquire all this?" they asked. "What is this wisdom that has been given to him? And what are these marvellous miracles which his hands perform?
He came to Nazareth also, where He had been brought up; and, as was His custom, He went to the synagogue on the Sabbath, and stood up to read.
He came to Nazareth also, where He had been brought up; and, as was His custom, He went to the synagogue on the Sabbath, and stood up to read.
He came to Nazareth also, where He had been brought up; and, as was His custom, He went to the synagogue on the Sabbath, and stood up to read.
He came to Nazareth also, where He had been brought up; and, as was His custom, He went to the synagogue on the Sabbath, and stood up to read.
He came to Nazareth also, where He had been brought up; and, as was His custom, He went to the synagogue on the Sabbath, and stood up to read.
He came to Nazareth also, where He had been brought up; and, as was His custom, He went to the synagogue on the Sabbath, and stood up to read. And there was handed to Him the book of the Prophet Isaiah, and, opening the book, He found the place where it was written,
And there was handed to Him the book of the Prophet Isaiah, and, opening the book, He found the place where it was written, "The Spirit of the Lord is upon me, because He has anointed me to proclaim Good News to the poor; He has sent me to announce release to the prisoners of war and recovery of sight to the blind: to send away free those whom tyranny has crushed, read more. to proclaim the year of acceptance with the Lord." And rolling up the book, He returned it to the attendant, and sat down--to speak. And the eyes of all in the synagogue were fixed on Him.
And rolling up the book, He returned it to the attendant, and sat down--to speak. And the eyes of all in the synagogue were fixed on Him. Then He proceeded to say to them, "To-day is this Scripture fulfilled in your hearing."
And they were greatly impressed by His teaching, because He spoke with the language of authority. But in the synagogue there was a man possessed by the spirit of a foul demon. In a loud voice he cried out,
On another Sabbath He had gone to the synagogue and was teaching there; and in the congregation was a man whose right arm was withered.
Just then there came a man named Jair, a Warden of the Synagogue, who threw himself at the feet of Jesus, and entreated Him to come to his house;
Once He was teaching on the Sabbath in one of the synagogues
Then the Warden of the Synagogue, indignant that Jesus had cured her on a Sabbath, said to the crowd, "There are six days in the week on which people ought to work. On those days therefore come and get yourselves cured, and not on the Sabbath day." But the Lord's reply to him was, "Hypocrites, does not each of you on the Sabbath untie his bullock or his ass from the stall and lead him to water?
Nevertheless even from among the Rulers many believed in Him. But because of the Pharisees they did not avow their belief, for fear they should be shut out from the synagogue.
You will be excluded from the synagogues; nay more, the time is coming when any one who has murdered one of you will suppose he is offering service to God.
and they were constant in listening to the teaching of the Apostles and in their attendance at the Communion, that is, the Breaking of the Bread, and at prayer.
It is to you first that God, after raising His Servant from the grave, has sent Him to bless you, by causing every one of you to turn from your wickedness."
But they did not desist from teaching every day, in the Temple or in private houses, and telling the Good News about Jesus, the Christ.
But some members of the so-called 'Synagogue of the Freed-men,' together with some Cyrenaeans, Alexandrians, Cilicians and men from Roman Asia, were roused to encounter Stephen in debate.
Having reached Salamis, they began to announce God's Message in the synagogues of the Jews. And they had John as their assistant.
But they themselves, passing through from Perga, came to Antioch in Pisidia. Here, on the Sabbath day, they went into the synagogue and sat down. After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
For Moses from the earliest times has had his preachers in every town, being read, as he is, Sabbath after Sabbath, in the various synagogues."
For Moses from the earliest times has had his preachers in every town, being read, as he is, Sabbath after Sabbath, in the various synagogues."
The people read it, and were delighted with the comfort it brought them.
On the Sabbath we went beyond the city gate to the riverside, where we had reason to believe that there was a place for prayer; and sitting down we talked with the women who had come together. Among our hearers was one named Lydia, a dealer in purple goods. She belonged to the city of Thyateira, and was a worshipper of the true God. The Lord opened her heart, so that she gave attention to what Paul was saying. read more. When she and her household had been baptized, she urged us, saying, "If in your judgement I am a believer in the Lord, come and stay at my house." And she made us go there. One day, as we were on our way to the place of prayer, a slave girl met us who claimed to be inspired and was accustomed to bring her owners large profits by telling fortunes. She kept following close behind Paul and the rest of us, crying aloud, "These men are the bondservants of the Most High God, and are proclaiming to you the way of salvation." This she persisted in for a considerable time, until Paul, wearied out, turned round and said to the spirit, "I command you in the name of Jesus Christ to come out of her." And it came out immediately. But when her owners saw that their hopes of gain were gone, they seized Paul and Silas and dragged them off to the magistrates in the public square. Then they brought them before the praetors. "These men," they said, "are creating a great disturbance in our city. They are Jews, and are teaching customs which we, as Romans, are not permitted to adopt or practise." The crowd, too, joined in the outcry against them, till at length the praetors ordered them to be stripped and beaten with rods; and, after severely flogging them, they threw them into jail and bade the jailer keep them safely. He, having received an order like that, lodged them in the inner prison, and secured their feet in the stocks. About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them,
Paul--following his usual custom--betook himself to it, and for three successive Sabbaths reasoned with them from the Scriptures,
But, Sabbath after Sabbath, he preached in the synagogue and tried to win over both Jews and Greeks.
But some grew obstinate in unbelief and spoke evil of the new faith before all the congregation. So Paul left them, and, taking with him those who were disciples, held discussions daily in Tyrannus's lecture-hall.
But some grew obstinate in unbelief and spoke evil of the new faith before all the congregation. So Paul left them, and, taking with him those who were disciples, held discussions daily in Tyrannus's lecture-hall. This went on for two years, so that all the inhabitants of the province of Asia, Jews as well as Greeks, heard the Lord's Message.
On the first day of the week, when we had met to break bread, Paul, who was going away the next morning, was preaching to them, and prolonged his discourse till midnight.
On the first day of the week, when we had met to break bread, Paul, who was going away the next morning, was preaching to them, and prolonged his discourse till midnight. Now there were a good many lamps in the room upstairs where we all were,
Now there were a good many lamps in the room upstairs where we all were,
Now there were a good many lamps in the room upstairs where we all were, and a youth of the name of Eutychus was sitting at the window. This lad, gradually sinking into deep sleep while Paul preached at unusual length, overcome at last by sleep, fell from the second floor and was taken up dead.
and a youth of the name of Eutychus was sitting at the window. This lad, gradually sinking into deep sleep while Paul preached at unusual length, overcome at last by sleep, fell from the second floor and was taken up dead. Paul, however, went down, threw himself upon him, and folding him in his arms said, "Do not be alarmed; his life is still in him."
Paul, however, went down, threw himself upon him, and folding him in his arms said, "Do not be alarmed; his life is still in him." Then he went upstairs again, broke bread, and took some food; and after a long conversation which was continued till daybreak, at last he parted from them.
Then he went upstairs again, broke bread, and took some food; and after a long conversation which was continued till daybreak, at last he parted from them.
Greetings, too, to the Church that meets at their house. Greetings to my dear Epaenetus, who was the earliest convert to Christ in the province of Asia;
but a woman who prays or prophesies with her head uncovered dishonors her Head, for it is exactly the same as if she had her hair cut short.
Yet, in the Lord, woman is not independent of man nor man independent of woman. For just as woman originates from man, so also man comes into existence through woman, but everything springs originally from God. read more. Judge of this for your own selves: is it seemly for a woman to pray to God when she is unveiled? Does not Nature itself teach you that if a man has long hair it is a dishonor to him, but that if a woman has long hair it is her glory, because her hair was given her for a covering? But if any one is inclined to be contentious on the point, we have no such custom, nor have the Churches of God.
Be eager in your pursuit of this Love, and be earnestly ambitious for spiritual gifts, but let it be chiefly so in order that you may prophesy. For he who speaks in an unknown tongue is not speaking to men, but to God; for no one understands him. Yet in the Spirit he is speaking secret truths. read more. But he who prophesies speaks to men words of edification, encouragement and comfort. He who speaks in an unknown tongue does good to himself, but he who prophesies does good to the Church. I should be right glad were you all to speak in 'tongues,' but yet more glad were you all to prophesy. And, in fact, the man who prophesies is superior to him who speaks in 'tongues,' except when the latter can interpret in order that the Church may get a blessing. But, brethren, as things are, if I come to you speaking in 'tongues,' what benefit shall I confer on you, if the utterance is neither in the form of a revelation nor of additional knowledge nor of prophecy nor of teaching? Even inanimate things--flutes or harps, for instance--when yielding a sound, if they make no distinction in the notes, how shall the tune which is played on the flute or the harp be known? If the bugle--to take another example--gives an uncertain sound, who will prepare for battle? And so with you; if with the living voice you fail to utter intelligible words, how will people know what you are saying? You will be talking to the winds. There are, we will suppose, a great number of languages in the world, and no creature is without a language. If, however, I do not know the meaning of the particular language, I shall seem to the speaker of it, and he to me, to be merely talking some foreign tongue. Therefore, seeing that you are ambitious for spiritual gifts, seek to excel in them so as to benefit the Church. Therefore let a man who has the gift of tongues pray for the power of interpreting them. For if I pray in an unknown tongue, my spirit prays, but my understanding is barren. How then does the matter stand? I will pray in spirit, and I will pray with my understanding also. I will praise God in spirit, and I will praise Him with my understanding also. Otherwise, if you bless God in spirit only, how shall he who is in the position of an ungifted man say the 'Amen' to your giving of thanks, when he does not know what your words mean? Rightly enough you are giving thanks, and yet your neighbor is not benefited. I speak in a tongue, thank God, more than all of you; but in the Church I would rather speak five words with my understanding--so as to instruct others also--than ten thousand words in an unknown tongue. Brethren, do not prove yourselves to be children in your minds. As regards evil, indeed, be utter babes, but as regards your minds prove yourselves to be men of ripe years. In the Law it stands written, "'By men of unknown tongues and by the lips of an unknown nation will I speak to this People, but even then they will not listen to Me', says the Lord." This shows that the gift of tongues is intended as a sign not to those who believe but to unbelievers, but prophecy is intended not for unbelievers but for those who believe. Accordingly if the whole Church has assembled and all are speaking in 'tongues,' and there come in ungifted men, or unbelievers, will they not say that you are all mad? If, on the other hand, every one is prophesying and an unbeliever or an ungifted man comes in, he is convicted by all and closely examined by all, and the hidden evils of his heart are brought to light. And, as the result, he will fall on his face and worship God, and will report to others that of a truth God is among you. What then, brethren? Whenever you assemble, there is not one of you who is not ready either with a song of praise, a sermon, a revelation, a 'tongue,' or an interpretation. Let everything be done with a view to the building up of faith and character. If there is speaking in an unknown tongue, only two or at the most three should speak, and they should do so one at a time, and one should interpret; or if there is no interpreter, let the man with the gift be silent in the Church, speaking to himself and to God. But if there are Prophets, let two or three speak and let the rest judge. And if anything is revealed to some one else who is seated there, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged: and the spirits of Prophets yield submission to Prophets. For God is not a God of disorder, but of peace, as He is in all the Churches of His people. Let married women be silent in the Churches, for they are not permitted to speak. They must be content with a subordinate place, as the Law also says; and if they wish to ask questions, they should ask their own husbands at home. For it is disgraceful for a married woman to speak at a Church assembly. Was it from you that God's Message first went forth, or is it to you only that it has come? If any one deems himself to be a Prophet or a man with spiritual gifts, let him recognize as the Lord's command all that I am now writing to you. But if any one is ignorant, let him be ignorant. The conclusion, my brethren, is this. Be earnestly ambitious to prophesy, and do not check speaking with tongues; only let everything be done in a becoming and orderly manner.
Yes, to this day, whenever Moses is read, a veil lies upon their hearts.
Christian greetings to the brethren at Laodicea, especially to Nymphas, and to the Church that meets at their house.
and you pay court to the one who wears the fine clothes, and say, "Sit here; this is a good place;" while to the poor man you say, "Stand there, or sit on the floor at my feet;"
"To the minister of the Church in Ephesus write as follows: "'This is what He who holds the seven stars in the grasp of His right hand says--He who walks to and fro among the seven lampstands of gold.
"To the minister of the Church at Smyrna write as follows: "'This is what the First and the Last says--He who died and has returned to life. Your sufferings I know, and your poverty--but you are rich--and the evil name given you by those who say that they themselves are Jews, and are not, but are Satan's synagogue.
"To the minister of the Church at Pergamum write as follows: "'This is what He who has the sharp, two-edged sword says. I know where you dwell.
"To the minister of the Church at Thyateira write as follows: "'This is what the Son of God says--He who has eyes like a flame of fire, and feet resembling silver-bronze.
"To the minister of the Church at Sardis write as follows: "'This is what He who has the seven Spirits of God and the seven stars says. I know your doings--you are supposed to be alive, but in reality you are dead.
"To the minister of the Church at Philadelphia write as follows: "'This is what the holy One and the true says--He who has the key of David--He who opens and no one shall shut, and shuts and no one shall open.
I will cause some belonging to Satan's synagogue who say that they themselves are Jews, and are not, but are liars--I will make them come and fall at your feet and know for certain that I have loved you.
"And to the minister of the Church at Laodicea write as follows: "'This is what the Amen says--the true and faithful witness, the Beginning and Lord of God's Creation.