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.
See Verses Found in Dictionary
"And, when ye pray, ye shall not be as the hypocrites; for they love to pray, standing in the synagogues and in the corners of the streets, that they may be seen by men: verily I say to you, they have their reward.
But beware of men; for they will deliver you up to high-councils, and in their synagogues they will scourge you;
And, coming into His own country, He taught them in their synagogue, so that they were astonished, and said, "Whence hath this Man this wisdom, and the mighty works?
and they love the first place in the feasts, and the front seats in the synagogues,
And, when the sabbath came, He began to teach in the synagogue. And many, hearing Him, were astonished, saying, "Whence hath this Man these things?" And, "What is the wisdom which is given to This Man?" And, "Such mighty works are wrought by His hands!"
And whensoever ye stand praying, forgive, if ye have aught against any; that your Father also Who is in Heaven may forgive you your trespasses."
"But take heed to yourselves; for they will deliver you up to the councils; and in synagogues ye will be beaten; and before governors and kings ye will stand for My sake, for a testimony to them.
And, having closed the book. He gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fastened on Him.
for he loves our nation, and he built the synagogue for us."
The Pharisee, having taken his stand, was praying these things with himself: 'God, I thank Thee that I am not as the rest of men, extortioners, unjust, adulterers, or even as this tax-collector!
"But the tax-collector, standing afar off, would not lift up even his eyes to heaven, but was smiting his breast, saying, 'God, be merciful to me, the sinner!'
These things said his parents, because they were fearing the Jews; for the Jews had agreed already, that, if any one should confess Him to be Christ, he should be put out of the synagogue.
Yet, however, even from among the rulers, many believed on Him; but, because of the Pharisees, they did not confess Him, lest they should be put out of the synagogue;
They will put you out of the synagogues; yea, an hour is coming, that every one who kills you will think that he is offering service to God.
Jesus answered, "I have spoken openly to the world; I always taught in the synagogue and in the temple, where all the Jews assemble together; and in secret I spake nothing.
But there arose some of those who were of the synagogue called the synagogue of the Freedmen, and Cyrenians, and Alexandrians, and of those from Cilicia and Asia, disputing with Stephen.
And, having arrived in Salamis, they declared the word of God in the synagogues of the Jews; and they had John also as an attendant.
And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
For those dwelling in Jerusalem, and their rulers, not knowing Him, nor the voices of the prophets which are being read every sabbath, fulfilled them, in having condemned Him;
And, on the next sabbath, almost the whole city was gathered together to hear the word of God.
Now it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake, that a great multitude both of Jews and of Greeks believed.
for Moses, from ancient generations, has in every city those preaching him, being read in the synagogues every sabbath."
and, according to Paul's custom, he went in to them; and for three sabbaths reasoned with them from the Scriptures, opening and setting forth that it was necessary that the Christ should suffer, and rise again from the dead; and that "This Jesus Whom I am proclaiming to you, is the Christ." read more. And some of them were persuaded, and cast in their lot with Paul and Silas; also, of the devout Greeks, a great number; and, of the principal women, not a few.
But the brethren straightway sent away both Paul and Silas by night to Beraea; who, indeed, having arrived, went into the synagogue of the Jews.
And he was reasoning in the synagogue every sabbath, and was persuading Jews and Greeks.
The same also began to speak boldly in the synagogue. But Priscilla and Aquila, having heard him, took him to themselves, and expounded to him the way of God more accurately.
And, entering into the synagogue, he was speaking boldly for three months, reasoning and persuading as to the things concerning the Kingdom of God.
And I said, 'Lord, they themselves understand that I was imprisoning and beating, throughout the synagogues, those believing on Thee;
and, punishing them often throughout all the synagogues, I was compelling them to blaspheme; and, being exceedingly enraged against them, I was persecuting them even unto foreign cities.
I speak to your shame! Is it so, that there is not among you even one wise man, who will be able to judge between his brethren?
and you have patience, and did bear for My name's sake, and have not grown weary.
Easton
(Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Eze 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezr 8:15; Ne 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Ac 9:20; 13:5; 17/1/type/worrell'>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/worrell'>17:2-4,10,17; 18:4,26; 19:8).
To be "put out of the synagogue," a phrase used by John (Joh 9:22; 12:42; 16:2), means to be excommunicated.
See Verses Found in Dictionary
But beware of men; for they will deliver you up to high-councils, and in their synagogues they will scourge you;
And, coming into His own country, He taught them in their synagogue, so that they were astonished, and said, "Whence hath this Man this wisdom, and the mighty works?
and they love the first place in the feasts, and the front seats in the synagogues,
And there comes one of the synagogue-rulers, Jairus by name; and, seeing Him, he falls at His feet,
And, when the sabbath came, He began to teach in the synagogue. And many, hearing Him, were astonished, saying, "Whence hath this Man these things?" And, "What is the wisdom which is given to This Man?" And, "Such mighty works are wrought by His hands!"
And He taught in their synagogues, being glorified by all.
And, having closed the book. He gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fastened on Him.
And all were bearing witness to Him, and were wondering at the words of grace which proceeded out of His mouth; and they said, "Is not this Joseph's Son?"
And, when they bring you in before the synagogues, and the rulers, and the authorities, be not anxious how or what ye shall answer, or what ye shall say;
And, before all these things, they will lay their hands on you, and persecute you, delivering you up into the synagogues and prisons, being brought before kings and governors for My name's sake.
These things said his parents, because they were fearing the Jews; for the Jews had agreed already, that, if any one should confess Him to be Christ, he should be put out of the synagogue.
Yet, however, even from among the rulers, many believed on Him; but, because of the Pharisees, they did not confess Him, lest they should be put out of the synagogue;
They will put you out of the synagogues; yea, an hour is coming, that every one who kills you will think that he is offering service to God.
Jesus answered, "I have spoken openly to the world; I always taught in the synagogue and in the temple, where all the Jews assemble together; and in secret I spake nothing.
and straightway in the synagogues he was preaching Jesus, that He is the Son of God.
And, having arrived in Salamis, they declared the word of God in the synagogues of the Jews; and they had John also as an attendant.
And, having arrived in Salamis, they declared the word of God in the synagogues of the Jews; and they had John also as an attendant.
But they, passing through from Perga, came to Antioch in Pisidia; and, entering into the synagogue on the sabbath day, they sat down. And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
And, on the next sabbath, almost the whole city was gathered together to hear the word of God.
Now it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake, that a great multitude both of Jews and of Greeks believed.
And, having passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews; and, according to Paul's custom, he went in to them; and for three sabbaths reasoned with them from the Scriptures, read more. opening and setting forth that it was necessary that the Christ should suffer, and rise again from the dead; and that "This Jesus Whom I am proclaiming to you, is the Christ." And some of them were persuaded, and cast in their lot with Paul and Silas; also, of the devout Greeks, a great number; and, of the principal women, not a few.
But the brethren straightway sent away both Paul and Silas by night to Beraea; who, indeed, having arrived, went into the synagogue of the Jews.
So, he was reasoning in the synagogue with the Jews and the devout persons, and in the market-place every day with those who met him.
So, he was reasoning in the synagogue with the Jews and the devout persons, and in the market-place every day with those who met him.
And he was reasoning in the synagogue every sabbath, and was persuading Jews and Greeks.
And he was reasoning in the synagogue every sabbath, and was persuading Jews and Greeks.
The same also began to speak boldly in the synagogue. But Priscilla and Aquila, having heard him, took him to themselves, and expounded to him the way of God more accurately.
And, entering into the synagogue, he was speaking boldly for three months, reasoning and persuading as to the things concerning the Kingdom of God.
And I said, 'Lord, they themselves understand that I was imprisoning and beating, throughout the synagogues, those believing on Thee;
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
See Verses Found in Dictionary
"Ye heard that it was said to the ancients, 'You shall not kill; and whosoever kills shall be in danger of the judgment.' But I say to you that every one who is angry with his brother shall be in danger of the judgment; and whosoever says to his brother Raca shall be in danger of the high-council; and whosoever shall say, O foolish one! shall be in danger of the Hell of fire. read more. If, therefore, you are offering your gift at the altar, and there remember that your brother has ought against you, leave there your gift before the altar, and go your way, first be reconciled to your brother, and then, coming, offer your gift. Agree with your adversary quickly, while you are with him in the way; lest perhaps the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. Verily I say to you, in no wise shall you come out thence, till you pay the last farthing. "Ye heard that it was said, 'You shall not commit adultery;'
"Again ye heard that it was said to the ancients, You shall not swear falsely, but shall perform to the Lord your oaths;"
But beware of men; for they will deliver you up to high-councils, and in their synagogues they will scourge you;
"And, if your brother sin against you, go show him his fault between you and him alone. If he hear you, you gained your brother; but, if he hear you not, take with you yet one or two, that at the mouth of two witnesses or three, every word may be established. read more. And, if he disregard them, tell it to the assembly; and, if he disregard the assembly also, let him be to you as the gentile and the tax-collector. Verily, I say to you, whatsoever ye bind upon the earth shall have been bound in Heaven, and whatsoever ye loose on the earth shall have been loosed in Heaven.
and they love the first place in the feasts, and the front seats in the synagogues,
For the Pharisees, and all the Jews, unless they wash their hands thoroughly, eat not, holding the tradition of the elders;
"But take heed to yourselves; for they will deliver you up to the councils; and in synagogues ye will be beaten; and before governors and kings ye will stand for My sake, for a testimony to them.
And He came to Nazareth, where He had been brought up; and He went, according to His custom, into the synagogue on the sabbath day, and stood up to read. And there was given to Him a book of the prophet Isaiah; and, opening the book, He found the place where it had been written, read more. "The Spirit of the Lord is upon Me; because He anointed Me to publish good tidings to the poor; He hath sent Me to proclaim release to captives, and recovery of sight to the blind, to send away the crushed in freedom. to proclaim an acceptable year of the Lord." And, having closed the book. He gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fastened on Him.
And, having heard about Jesus, he sent to Him elders of the Jews, asking Him, that, having come, He would thoroughly save his servant.
for he loves our nation, and he built the synagogue for us."
And, behold, there came a man whose name was Jairus, and he was a ruler of the synagogue; and, falling down near Jesus' feet, he was beseeching Him to come into his house;
While He is yet speaking, there comes one from the ruler of the synagogue, saying, "Your daughter has died; trouble not the Teacher."
And, when they bring you in before the synagogues, and the rulers, and the authorities, be not anxious how or what ye shall answer, or what ye shall say;
The Pharisee, having taken his stand, was praying these things with himself: 'God, I thank Thee that I am not as the rest of men, extortioners, unjust, adulterers, or even as this tax-collector!
And, before all these things, they will lay their hands on you, and persecute you, delivering you up into the synagogues and prisons, being brought before kings and governors for My name's sake.
These things said his parents, because they were fearing the Jews; for the Jews had agreed already, that, if any one should confess Him to be Christ, he should be put out of the synagogue.
Yet, however, even from among the rulers, many believed on Him; but, because of the Pharisees, they did not confess Him, lest they should be put out of the synagogue;
Now, before the feast of the passover, Jesus, knowing that His hour came that He should depart out of this world to the Father, having loved His own who were in the world, He loved them to the end. And, supper being in progress, the Devil having already put into the heart of Judas Iscariot, Simon's son, to betray Him, read more. knowing that the Father gave all things into His hands, and that He came forth from God, and was going to God, He riseth from the supper, and layeth aside His garments; and, taking a towel, He girded Himself. Then He poureth water into the basin, and began to wash the disciples' feet, and to wipe them with the towel with which He was girded. He cometh, therefore, to Simon Peter. He says to Him, "Lord, dost Thou wash my feet?" Jesus answered, and said to him, "What I am doing you know not now; but you shall know hereafter." Peter says to Him, "Thou shalt never wash my feet!" Jesus answered him, "If I wash you not, you have no part with Me." Simon Peter says to Him, "Lord, not my feet only, but also my hands and my head." Jesus saith to him, "He who has bathed has no need, except to wash his feet, but is wholly clean; and ye are clean, but not all;" for He knew him who would betray Him; on this account, He said, "Ye are not all clean." When, therefore, He washed their feet, and took His garments, and reclined again, He said to them, "Do ye know what I have done to you? Ye call Me 'The Teacher,' and 'The Lord;' and ye say well; for so I am. If, therefore, I, 'The Lord,' and 'The Teacher,' washed your feet, ye also ought to wash one another's feet; for I gave you an example, that, as I did to you, ye also should do.
Now Peter and John were going up into the temple at the hour of prayer??he ninth hour.
But there arose some of those who were of the synagogue called the synagogue of the Freedmen, and Cyrenians, and Alexandrians, and of those from Cilicia and Asia, disputing with Stephen.
asked from him letters to Damascus to the synagogues, that, if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.
Now, on the morrow, as they were journeying, and coming near to the city, Peter went up on the housetop to pray, about the sixth hour.
And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
for Moses, from ancient generations, has in every city those preaching him, being read in the synagogues every sabbath."
for Moses, from ancient generations, has in every city those preaching him, being read in the synagogues every sabbath."
And, on the sabbath day, we went forth without the gate by a river, where we were supposing there was a place of prayer; and, sitting down, we were speaking to the women who had assembled together.
as also the high priest testifies for me, and all the eldership; from whom, having received letters, I was journeying to Damascus, intending to bring those also who were there bound to Jerusalem, that they might be punished.
Dare any one of you, having a matter against another, go to law before the unrighteous, and not before the saints? Or know ye not that the saints will judge the world? And, if the world is judged by you, are ye unworthy of the smallest tribunals? read more. Know ye not that we shall judge angels? how much more, then, things pertaining to this life? If, then, ye have tribunals pertaining to this life, do ye set those to judge who are set at nought in the assembly? I speak to your shame! Is it so, that there is not among you even one wise man, who will be able to judge between his brethren? But brother goes to law with brother, and that before unbelievers! Already, therefore, it is wholly a loss to you, that ye have law-suits one with another! Why not rather suffer wrong? Why not rather be defrauded? But ye yourselves do wrong, and defraud, and that your brethren!
Every man, praying or prophesying, having his head covered, dishonors his head.
When, therefore, ye assemble yourselves together, it is not to eat a Supper of the Lord;
Else, if you are blessing with the spirit, how will he who fills the place of the unlearned say the "Amen" at your giving of thanks, since he knows not what you say?
But let all things be done decently and in order.
If anyone loves not the Lord, let him be accursed, when the Lord cometh!
But even if we or an angel out of Heaven should proclaim a Gospel to you other than that which we delivered to you, let him be accursed! As we have said before, even now also I say again, if any one is delivering a Gospel to you, contrary to that which ye received, let him be accursed.
And He gave some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
Faithful is the saying, "If anyone desires the office of bishop, he covets a noble work." It is needful, therefore, that the bishop be irreproachable, a husband of one wife, temperate, sober-minded, orderly, hospitable, apt to teach, read more. not given to wine, not a striker, but gentle, not contentious, not a lover of money, presiding well over his own house, having his children in subjection with all gravity (but, if one knows not how to preside over his own house, how will he take care of an assembly of God?); not a novice; lest, being puffed up, he fall into condemnation of the Devil. And it is needful also that he have an honorable testimony from those without, lest he fall into reproach and a snare of the Devil.
And, confessedly, great is the mystery of godliness; God was manifested in flesh, was justified in the Spirit, was seen by angels, preached among the gentiles, believed on in the world, taken up in glory.
Let elders who preside well be counted worthy of double honor, especially those who labor in word and teaching.
if anyone is blameless, a husband of one wife, having believing children not in accusation of rioting, or unruly. For the bishop must be blameless, as God's steward; not self-willed, not soon angry, not given to wine, not a striker, not greedy of base gain; read more. but hospitable, a lover of good, sober-minded, righteous, pious, temperate; holding fast the faithful word which is according to the teaching, that he may be able both to exhort in the healthful doctrine, and to convict those who contradict.
This testimony is true. For which cause, reprove them sharply, that they may be sound in the faith;
let us approach with a true heart in full assurance of faith, having had our hearts sprinkled from an evil conscience, and our body washed with pure water,
Remember those who are your leaders, who spake to you the word of God; and, considering the issue of whose manner of life, imitate their faith.
For, if there come into your synagogue a man with a gold ring, in splendid apparel, and there come in also a poor man in vile apparel;
For, if there come into your synagogue a man with a gold ring, in splendid apparel, and there come in also a poor man in vile apparel; and ye show regard to him who is wearing the splendid apparel, and say, "Sit here in a good place"; and say to the poor man, "Stand, or sit under my footstool";
I was in the Spirit on the Lord's day; and I heard behind me a great voice as of a trumpet,
the mystery of the seven stars which you saw in My right hand, and the seven golden candlesticks. The seven stars are the angels of seven assemblies; and the seven candlesticks are seven assemblies."
"To the angel of the assembly in Ephesus write these things," saith He Who holdeth the seven stars in His right hand, He Who walketh in the midst of the seven golden candlesticks:
"I know your tribulation, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and are not, but are a synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
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And Jesus was going about in all Galilee, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing every disease and every sickness among the people.
And Jesus was going about in all Galilee, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing every disease and every sickness among the people.
When, therefore, you are doing alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say to you, they receive their reward.
But beware of men; for they will deliver you up to high-councils, and in their synagogues they will scourge you;
But all their works they do with the view to be seen by men; for they make broad their phylacteries and enlarge their fringes;
Therefore, behold, I send to you prophets and wise men and scribes; some of them ye will kill and crucify, and some ye will scourge in your synagogues, and persecute from city to city;
And they go into Capernaum; and straightway on the sabbath, going into the synagogue, He was teaching.
And there comes one of the synagogue-rulers, Jairus by name; and, seeing Him, he falls at His feet,
And, when the sabbath came, He began to teach in the synagogue. And many, hearing Him, were astonished, saying, "Whence hath this Man these things?" And, "What is the wisdom which is given to This Man?" And, "Such mighty works are wrought by His hands!"
And He came to Nazareth, where He had been brought up; and He went, according to His custom, into the synagogue on the sabbath day, and stood up to read. And there was given to Him a book of the prophet Isaiah; and, opening the book, He found the place where it had been written, read more. "The Spirit of the Lord is upon Me; because He anointed Me to publish good tidings to the poor; He hath sent Me to proclaim release to captives, and recovery of sight to the blind, to send away the crushed in freedom. to proclaim an acceptable year of the Lord." And, having closed the book. He gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fastened on Him.
And, having closed the book. He gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fastened on Him.
And, behold, there came a man whose name was Jairus, and he was a ruler of the synagogue; and, falling down near Jesus' feet, he was beseeching Him to come into his house;
But the synagogue-ruler, answering, (being much displeased that Jesus healed her on the sabbath), said to the multitude, "There are six days in which it behooves us to work; in these, therefore, coming, be healed, and not on the sabbath day."
The Jews, therefore, said among themselves, "Where is This Man about to go, that we shall not find Him? Is He about to go to the Dispersion among the Greeks, and teach the Greeks?
But there arose some of those who were of the synagogue called the synagogue of the Freedmen, and Cyrenians, and Alexandrians, and of those from Cilicia and Asia, disputing with Stephen.
asked from him letters to Damascus to the synagogues, that, if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.
And, having arrived in Salamis, they declared the word of God in the synagogues of the Jews; and they had John also as an attendant.
And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
for Moses, from ancient generations, has in every city those preaching him, being read in the synagogues every sabbath."
And, on the sabbath day, we went forth without the gate by a river, where we were supposing there was a place of prayer; and, sitting down, we were speaking to the women who had assembled together.
Else, if you are blessing with the spirit, how will he who fills the place of the unlearned say the "Amen" at your giving of thanks, since he knows not what you say?
James, a slave of God and of the Lord Jesus Christ, to the twelve tribes who are in the Dispersion, greeting.
"I know your tribulation, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and are not, but are a synagogue of Satan.
Behold, I give those of the synagogue of Satan, who say they are Jews, and are not, but do lie??ehold, I will make them to come and worship before your feet, and to know that I loved you.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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And Jesus was going about in all Galilee, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing every disease and every sickness among the people.
When, therefore, you are doing alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say to you, they receive their reward.
"And, when ye pray, ye shall not be as the hypocrites; for they love to pray, standing in the synagogues and in the corners of the streets, that they may be seen by men: verily I say to you, they have their reward.
But beware of men; for they will deliver you up to high-councils, and in their synagogues they will scourge you;
and they love the first place in the feasts, and the front seats in the synagogues,
And there comes one of the synagogue-rulers, Jairus by name; and, seeing Him, he falls at His feet,
While He was yet speaking, they come from the synagogue-ruler's house, saying, "Your daughter died; why do you trouble the Teacher any further?" But Jesus, disregarding the word spoken, saith to the synagogue-ruler, "Fear not, only believe."
And they come to the house of the synagogue-ruler; and He beholds a tumult, and people weeping and wailing greatly.
And, having closed the book. He gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fastened on Him.
And, having heard about Jesus, he sent to Him elders of the Jews, asking Him, that, having come, He would thoroughly save his servant.
for he loves our nation, and he built the synagogue for us."
While He is yet speaking, there comes one from the ruler of the synagogue, saying, "Your daughter has died; trouble not the Teacher."
But the synagogue-ruler, answering, (being much displeased that Jesus healed her on the sabbath), said to the multitude, "There are six days in which it behooves us to work; in these, therefore, coming, be healed, and not on the sabbath day."
These things said his parents, because they were fearing the Jews; for the Jews had agreed already, that, if any one should confess Him to be Christ, he should be put out of the synagogue.
They answered and said to him, You were altogether born in sins, and do you teach us!" And they cast him out. Jesus heard that they cast him out; and, finding him, He said, "Do you believe on the Son of God?" read more. And He answered, and said, "And Who is He, Lord, that I may believe on Him?" Jesus said to him, "You have both seen Him, and it is He Who is talking with you." And he said, "Lord, I believe." And he worshiped Him.
Yet, however, even from among the rulers, many believed on Him; but, because of the Pharisees, they did not confess Him, lest they should be put out of the synagogue; for they loved the glory of men, rather than the glory of God.
They will put you out of the synagogues; yea, an hour is coming, that every one who kills you will think that he is offering service to God.
Pilate, therefore, said to them, "Take Him yourselves, and judge Him according to your law." The Jews said to him, "It is not lawful for us to kill anyone:"
and straightway in the synagogues he was preaching Jesus, that He is the Son of God.
And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
But the Jews, seeing the multitudes, were filled with jealousy, and contradicted the things spoken by Paul, blaspheming.
And he was reasoning in the synagogue every sabbath, and was persuading Jews and Greeks.
And Crispus, the ruler of the synagogue, believed on the Lord with all his house: and many of the Corinthians, having heard, were believing, and being immersed.
But they all, having laid hold upon Sosthenes, the ruler of the synagogue, were beating him before the judgment-seat. And Gallio was caring for none of these things.
And they came down to Ephesus, and he left them there; but he himself, entering into the synagogue, reasoned with the Jews.
And, entering into the synagogue, he was speaking boldly for three months, reasoning and persuading as to the things concerning the Kingdom of God.
And I said, 'Lord, they themselves understand that I was imprisoning and beating, throughout the synagogues, those believing on Thee;
from the Jews five times I received forty stripes save one;
For, if there come into your synagogue a man with a gold ring, in splendid apparel, and there come in also a poor man in vile apparel; and ye show regard to him who is wearing the splendid apparel, and say, "Sit here in a good place"; and say to the poor man, "Stand, or sit under my footstool";
"I know your tribulation, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and are not, but are a synagogue of Satan.
Behold, I give those of the synagogue of Satan, who say they are Jews, and are not, but do lie??ehold, I will make them to come and worship before your feet, and to know that I loved you.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
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But beware of men; for they will deliver you up to high-councils, and in their synagogues they will scourge you;
and they love the first place in the feasts, and the front seats in the synagogues,
"But take heed to yourselves; for they will deliver you up to the councils; and in synagogues ye will be beaten; and before governors and kings ye will stand for My sake, for a testimony to them.
And, having closed the book. He gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fastened on Him.
And, having heard about Jesus, he sent to Him elders of the Jews, asking Him, that, having come, He would thoroughly save his servant.
for he loves our nation, and he built the synagogue for us."
And, behold, there came a man whose name was Jairus, and he was a ruler of the synagogue; and, falling down near Jesus' feet, he was beseeching Him to come into his house;
While He is yet speaking, there comes one from the ruler of the synagogue, saying, "Your daughter has died; trouble not the Teacher."
And it came to pass, as He was in a certain place praying, that, when He ceased, one of His disciples said to Him, "Lord, teach us to pray, as John also taught his disciples."
But the synagogue-ruler, answering, (being much displeased that Jesus healed her on the sabbath), said to the multitude, "There are six days in which it behooves us to work; in these, therefore, coming, be healed, and not on the sabbath day."
The Pharisee, having taken his stand, was praying these things with himself: 'God, I thank Thee that I am not as the rest of men, extortioners, unjust, adulterers, or even as this tax-collector!
Now, before the feast of the passover, Jesus, knowing that His hour came that He should depart out of this world to the Father, having loved His own who were in the world, He loved them to the end. And, supper being in progress, the Devil having already put into the heart of Judas Iscariot, Simon's son, to betray Him, read more. knowing that the Father gave all things into His hands, and that He came forth from God, and was going to God, He riseth from the supper, and layeth aside His garments; and, taking a towel, He girded Himself. Then He poureth water into the basin, and began to wash the disciples' feet, and to wipe them with the towel with which He was girded. He cometh, therefore, to Simon Peter. He says to Him, "Lord, dost Thou wash my feet?" Jesus answered, and said to him, "What I am doing you know not now; but you shall know hereafter." Peter says to Him, "Thou shalt never wash my feet!" Jesus answered him, "If I wash you not, you have no part with Me." Simon Peter says to Him, "Lord, not my feet only, but also my hands and my head." Jesus saith to him, "He who has bathed has no need, except to wash his feet, but is wholly clean; and ye are clean, but not all;" for He knew him who would betray Him; on this account, He said, "Ye are not all clean." When, therefore, He washed their feet, and took His garments, and reclined again, He said to them, "Do ye know what I have done to you? Ye call Me 'The Teacher,' and 'The Lord;' and ye say well; for so I am. If, therefore, I, 'The Lord,' and 'The Teacher,' washed your feet, ye also ought to wash one another's feet; for I gave you an example, that, as I did to you, ye also should do.
Now Peter and John were going up into the temple at the hour of prayer??he ninth hour.
Now, on the morrow, as they were journeying, and coming near to the city, Peter went up on the housetop to pray, about the sixth hour.
And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
for Moses, from ancient generations, has in every city those preaching him, being read in the synagogues every sabbath."
And, on the sabbath day, we went forth without the gate by a river, where we were supposing there was a place of prayer; and, sitting down, we were speaking to the women who had assembled together.
And Crispus, the ruler of the synagogue, believed on the Lord with all his house: and many of the Corinthians, having heard, were believing, and being immersed.
But they all, having laid hold upon Sosthenes, the ruler of the synagogue, were beating him before the judgment-seat. And Gallio was caring for none of these things.
Else, if you are blessing with the spirit, how will he who fills the place of the unlearned say the "Amen" at your giving of thanks, since he knows not what you say?
let us approach with a true heart in full assurance of faith, having had our hearts sprinkled from an evil conscience, and our body washed with pure water,
For, if there come into your synagogue a man with a gold ring, in splendid apparel, and there come in also a poor man in vile apparel; and ye show regard to him who is wearing the splendid apparel, and say, "Sit here in a good place"; and say to the poor man, "Stand, or sit under my footstool";
Watsons
SYNAGOGUE, ????????, "an assembly," Re 2:9; 3:9. The word often occurs in the Gospels and in the Acts, because Jesus Christ and his Apostles generally went to preach in those places. Although the sacrifices could not be offered, except in the tabernacle or the temple, the other exercises of religion were restricted to no particular place. Accordingly we find that the praises of God were sung, at a very ancient period, in the schools of the prophets; and those who felt any particular interest in religion, were assembled by the seers on the Sabbath, and the new moons, for prayers and religious instruction, 1Sa 10:5-11; 19:18-24; 2Ki 4:23. During the Babylonish captivity, the Jews, who were then deprived of their customary religious privileges, were wont to collect around some prophet or other pious man, who taught them and their children in religion, exhorted to good conduct, and read out of the sacred books, Eze 14:1; 20:1; Da 6:11; Ne 8:18. These assemblies, or meetings, became, in progress of time, fixed to certain places, and a regular order was observed in them. Such appears to have been the origin of synagogues. In speaking of synagogues, it is worthy to be noticed, that there is nothing said in respect to the existence of such buildings in Palestine, during the reign of Antiochus Epiphanes. They are, therefore, by some supposed to have been first erected under the Maccabean princes, but that, in foreign countries, they were much more ancient. Whether this statement be correct or not, it is nevertheless certain, that in the time of the Apostles, there were synagogues wherever there were Jews. They were built, in imitation of the temple of Jerusalem, with a court and porches, as is the case with the synagogues in the east at the present day. In the centre of the court is a chapel, supported by four columns, in which, on an elevation prepared for it, is placed the book of the law, rolled up. This, on the appointed days, is publicly read. In addition to the chapel, there is erected within the court a large covered hall or vestry, into which the people retire, when the weather happens to be cold and stormy, and each family has its particular seat. The uppermost seats in the synagogue, that is, those which were nearest the chapel where the sacred books were kept, were esteemed peculiarly honourable, Mt 23:6; Jas 2:3. The "proseuchae," ?????????, are understood by some to be smaller synagogues, but by others are supposed to be particular places under the open sky, where the Jews assembled for religious exercise. But Josephus calls the proseucha of Tiberias a large house, which held very many persons. See Proseuchae. The Apostles preached the Gospel in synagogues and proseuchae, and with their adherents performed in them all the religious services. When excluded, they imitated the Jews in those places, where they were too poor to erect these buildings, and held their religious meetings in the houses of individuals. Hence we not only hear of synagogues in houses in the Talmud, but of churches in houses in the New Testament, Ro 16:5; 1Co 16:19; Col 4:15; Php 2; Ac 3:26; 5:42. The Apostles sometimes hired a house, in which they performed religious services, and taught daily, Ac 19:9; 20:8. ???????? means literally a convention or assembly, but by metonymy, was eventually used for the place of assembling; in the same way that ????????, which means literally a calling together, or convocation, signifies also at the present time the place of convocation. Synagogues were sometimes called by the Jews schools; but they were careful to make an accurate distinction between such, and the schools, properly so called, the ??????, or "sublimer schools," in which the Talmud was read, while the law merely was read in the synagogues, which they placed far behind the Talmud.
The mode of conducting religious instruction and worship in the primitive Christian churches, was derived for the most part from the practice which anciently prevailed in synagogues. But there were no regular teachers in the synagogues, who were officially qualified to pronounce discourses before the people; although there were interpreters who rendered into the vernacular tongue, namely, the Hebraeo-aramean, the sections, which had been publicly read in the Hebrew.
The "synagogue preacher," ????, whose business it is, in consequence of his office, to address the people, is an official personage that has been introduced in later times; at least we find no mention of such a one in the New Testament. On the contrary, in the time of Christ, the person who read the section for the Sabbath, or any other person who was respectable for learning and had a readiness of speech, addressed the people, Lu 4:16-21; Ac 13:5,15; 15:21; Mt 4:23.
The other persons who were employed in the services and government of the synagogue, in addition to the one who read the Scriptures, and the person who rendered them into the vernacular tongue, were as follows:
1. "The ruler of the synagogue," ?????????????, ??? ?????, who presided over the assembly, and invited readers and speakers, unless some persons who were acceptable voluntarily offered themselves, Mr 5:22,35-38; Lu 8:41; 13:14-15; Ac 13:15.
2. "The elders of the synagogue," ?????, ???????????. They appear to have been the counsellors of the head or ruler of the synagogue, and were chosen from among the most powerful and learned of the people, and are hence called ?????????????, Ac 13:15. The council of elders not only took a part in the management of the internal concerns of the synagogue, but also punished transgressors of the public laws, either by turning them out of the synagogue, or decreeing the punishment of thirty- nine stripes, Joh 12:42; 16:2; 2Co 11:24.
3. "The collectors of alms," ???? ????, ????????, "deacons." Although every thing which is said of them by the Jews was not true concerning them in the time of the Apostles, there can be no doubt that there were such officers in the synagogues at that time, Acts 6.
4. "The servants of the synagogue," ???, ????????, Lu 4:20; whose business it was to reach the book of the law to the person who was to read it, and to receive it back again, and to perform other services. The ceremonies which prevail in the synagogues at the present day in presenting the law were not observed in the time of our Saviour.
5. "The messenger or legate of the synagogue," ???? ????. This was a person who was sent from synagogues abroad, to carry alms to Jerusalem. The name, messenger of the synagogue, was applied likewise to any person, who was commissioned by a synagogue, and sent forth to propagate religious knowledge. A person likewise was denominated the messenger, or angel, ????????, ??? ???????? ?????????, &c, who was selected by the assembly to recite for them the prayers; the same that is called by the Jews of modern times the synagogue singer, or cantilator, Re 2:1,8,12,18; 3:1,7,14.
The Jews anciently called those persons who, from their superior erudition, were capable of teaching in the synagogue, ??????, "shepherds," or "pastors." They applied the same term, at least in more recent times, to the elders of the synagogue, and also to the collectors of alms, or deacons. The ground of the application of this term in such a way, is as follows: the word ???? is, without doubt, derived from the Greek word ??????, "bread," or "a fragment of bread;" and, as it is used in the Targums, it corresponds to the Hebrew verb ???, "to feed." It is easy to see, therefore, how the word ???? might be applied to persons who sustained offices in the synagogue, in the same way as ??? is applied to kings, &c.
We do not find mention made of public worship in the synagogues, except on the Sabbath, Mt 12:9; Mr 1:21; 3:1; 6:2; Lu 4:16,32-33; 6:6; 13:10; Ac 13:14; 15:21; 16:13-25; 17:2; 18:4. What is said of St. Paul's hiring the school of one Tyrannus at Ephesus, and teaching in it daily, is a peculiar instance, Ac 19:9-10. Yet there can be no doubt that those Jews who were unable to go to Jerusalem attended worship on their festival days, as well as on the Sabbath, in their own synagogues. Individuals sometimes offered their private prayers in the
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And Jesus was going about in all Galilee, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing every disease and every sickness among the people.
and they love the first place in the feasts, and the front seats in the synagogues,
And they go into Capernaum; and straightway on the sabbath, going into the synagogue, He was teaching.
And He entered again into the synagogue; and there was a man there, having his hand withered.
And there comes one of the synagogue-rulers, Jairus by name; and, seeing Him, he falls at His feet,
While He was yet speaking, they come from the synagogue-ruler's house, saying, "Your daughter died; why do you trouble the Teacher any further?" But Jesus, disregarding the word spoken, saith to the synagogue-ruler, "Fear not, only believe." read more. And He permitted no one to follow with Him, except Peter, and James, and John the brother of James. And they come to the house of the synagogue-ruler; and He beholds a tumult, and people weeping and wailing greatly.
And, when the sabbath came, He began to teach in the synagogue. And many, hearing Him, were astonished, saying, "Whence hath this Man these things?" And, "What is the wisdom which is given to This Man?" And, "Such mighty works are wrought by His hands!"
And He came to Nazareth, where He had been brought up; and He went, according to His custom, into the synagogue on the sabbath day, and stood up to read.
And He came to Nazareth, where He had been brought up; and He went, according to His custom, into the synagogue on the sabbath day, and stood up to read.
And He came to Nazareth, where He had been brought up; and He went, according to His custom, into the synagogue on the sabbath day, and stood up to read.
And He came to Nazareth, where He had been brought up; and He went, according to His custom, into the synagogue on the sabbath day, and stood up to read.
And He came to Nazareth, where He had been brought up; and He went, according to His custom, into the synagogue on the sabbath day, and stood up to read.
And He came to Nazareth, where He had been brought up; and He went, according to His custom, into the synagogue on the sabbath day, and stood up to read. And there was given to Him a book of the prophet Isaiah; and, opening the book, He found the place where it had been written,
And there was given to Him a book of the prophet Isaiah; and, opening the book, He found the place where it had been written, "The Spirit of the Lord is upon Me; because He anointed Me to publish good tidings to the poor; He hath sent Me to proclaim release to captives, and recovery of sight to the blind, to send away the crushed in freedom. read more. to proclaim an acceptable year of the Lord." And, having closed the book. He gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fastened on Him.
And, having closed the book. He gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fastened on Him. And He began to say to them, "To-day has this Scripture been fulfilled in your ears."
and they were astonished at His teaching, because His word was with authority. And in the synagogue there was a man having a spirit of an unclean demon; and he cried out with a loud voice,
And it came to pass on another sabbath, that He entered into the synagogue, and taught. And there was a man there, and his right hand was withered.
And, behold, there came a man whose name was Jairus, and he was a ruler of the synagogue; and, falling down near Jesus' feet, he was beseeching Him to come into his house;
And He was teaching in one of the synagogues on the sabbath.
But the synagogue-ruler, answering, (being much displeased that Jesus healed her on the sabbath), said to the multitude, "There are six days in which it behooves us to work; in these, therefore, coming, be healed, and not on the sabbath day." And the Lord answered him, and said, "Hypocrites! does not each one of you, on the sabbath, loose his ox or his ass from the stall; and, leading it away, water it?
Yet, however, even from among the rulers, many believed on Him; but, because of the Pharisees, they did not confess Him, lest they should be put out of the synagogue;
They will put you out of the synagogues; yea, an hour is coming, that every one who kills you will think that he is offering service to God.
and they were constantly attending the teaching of the apostles and the fellowship, and the breaking of bread, and the prayers.
To you first, God, having raised up His Child, sent Him forth, blessing you, in turning away every one of you from your iniquities."
And every day, in the temple, and at their homes, they ceased not teaching and preaching Jesus as the Christ.
But there arose some of those who were of the synagogue called the synagogue of the Freedmen, and Cyrenians, and Alexandrians, and of those from Cilicia and Asia, disputing with Stephen.
And, having arrived in Salamis, they declared the word of God in the synagogues of the Jews; and they had John also as an attendant.
But they, passing through from Perga, came to Antioch in Pisidia; and, entering into the synagogue on the sabbath day, they sat down. And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
And, after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if there is among you any word of exhortation for the people, speak."
for Moses, from ancient generations, has in every city those preaching him, being read in the synagogues every sabbath."
for Moses, from ancient generations, has in every city those preaching him, being read in the synagogues every sabbath."
And, having read it, they rejoiced at the consolation.
And, on the sabbath day, we went forth without the gate by a river, where we were supposing there was a place of prayer; and, sitting down, we were speaking to the women who had assembled together. And a certain woman, Lydia by name, a seller of purple, of the city of Thyatira, who worshipped God, was listening, whose heart the Lord opened to attend to the things spoken by Paul. read more. And, when she was immersed, and her household, she besought us, saying, "If ye have judged me to be faithful to the Lord, having entered into my house, abide there." And she constrained us. And it came to pass, as we were on our way to the place of prayer, that a certain damsel, having a spirit of divination, met us; who, indeed, was bringing to her masters much gain by sooth-saying. The same, following after Paul and us, kept crying, saying, "These men are servants of the Most High God; who, indeed, declare to you a way of salvation." And this she was doing for many days. But Paul, having been troubled, and turning, said to the spirit, "I command you in the name of Jesus Christ to come out from her." And it came out that very hour! But her masters, seeing that the hope of their gain was gone, laying hold on Paul and Silas, dragged them into the market-place before the rulers; and, leading them forward to the magistrates, they said, "These men, being Jews, are greatly disturbing our city; and are declaring customs, which it is not lawful for us to receive, or to observe, being Romans. And the multitude rose up together against them; and the magistrates, having torn off their garments, were giving orders to beat them with rods; and, having laid upon them many stripes, they thrust them into prison, charging the jailer to keep them safely; who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. And about midnight Paul and Silas, while engaged in prayer, were singing praise to God; and the prisoners were listening to them.
and, according to Paul's custom, he went in to them; and for three sabbaths reasoned with them from the Scriptures,
And he was reasoning in the synagogue every sabbath, and was persuading Jews and Greeks.
But, when some were hardening themselves and were disbelieving, speaking evil of the Way before the multitude, he, withdrawing from them, separated the disciples; reasoning daily in the school of Tyrannus.
But, when some were hardening themselves and were disbelieving, speaking evil of the Way before the multitude, he, withdrawing from them, separated the disciples; reasoning daily in the school of Tyrannus. And this continued for two years; so that all those dwelling in Asia heard the word of the Lord, both Jews and Greeks.
And on the first day of the sabbaths, we having come together to break bread, Paul was discoursing to them (being about to depart on the morrow), and continued the discourse until midnight.
And on the first day of the sabbaths, we having come together to break bread, Paul was discoursing to them (being about to depart on the morrow), and continued the discourse until midnight. And there were many lamps in the upper room, where we were assembled.
And there were many lamps in the upper room, where we were assembled.
And there were many lamps in the upper room, where we were assembled. And a certain young man, Eutychus by name, seated in a window, being borne down with deep sleep, as Paul was long discoursing, overpowered by the sleep, fell from the third story, and was taken up dead.
And a certain young man, Eutychus by name, seated in a window, being borne down with deep sleep, as Paul was long discoursing, overpowered by the sleep, fell from the third story, and was taken up dead. And Paul, going down, fell upon him; and, embracing him, said, "Make no tumult! for his soul is in him."
And Paul, going down, fell upon him; and, embracing him, said, "Make no tumult! for his soul is in him." And, having gone up, and broken bread, and eaten, and for a long time having conversed with them, even till break of day, so he departed.
And, having gone up, and broken bread, and eaten, and for a long time having conversed with them, even till break of day, so he departed.
and salute the assembly that is in her house. Salute Epaenetus my beloved, who is the first-fruit of Asia unto Christ.
But every woman, praying or prophesying with her head unveiled, dishonors her head; for it is one and the same, as if she were shaven.
Nevertheless, neither is woman apart from man, nor man apart from woman, in the Lord. For, as the woman is of the man, so also is the man through the woman; but all things are of God. read more. Judge ye in yourselves; is it becoming that a woman, unveiled, should pray to God? Does not even nature herself teach, that, if a man have long hair, it is a dishonor to him? But, if a woman have long hair, it is a glory to her; for her hair is given to her for a covering. But, if any man seems to be contentious, we have no such custom, neither the assemblies of God.
Pursue love; and earnestly desire the spiritual gifts, but rather that ye may prophesy. For he that speaks in a tongue speaks not to men, but to God; for no one understands; but in the spirit he speaks mysteries. read more. But he that prophesies speaks to men to edification and exhortation and comfort. He that speaks in a tongue edifies himself; but he that prophesies edifies the assembly. Now I wish you all to speak with tongues, but rather that ye should prophesy; and greater is he that prophesies than he that speaks with tongues, unless he interpret, that the assembly may receive edifying. And now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I speak to you, either in revelation, or in knowledge, or in prophesying, or in teaching? Even things without life giving sound, whether pipe or harp, if they give no distinction in the sounds, how shall it be known what is piped or harped? For even if a trumpet give an uncertain sound, who will prepare for war? So also ye, unless through the tongue ye give intelligible speech, how shall it be known what is spoken? for ye will be speaking into the air! There are, it may be, so many kinds of voices in the world, and no one of them is without signification. If, then, I know not the meaning of the voice, I will be to him who is speaking a barbarian; and he that is speaking, a barbarian to me. So also ye, since ye are eager for spiritual gifts, seek that ye may abound in them with a view to the edification of the assembly. Wherefore, let him that speaks in a tongue, pray that he may interpret. For, if I pray in a tongue, my spirit prays, but my understanding is unfruitful. What is it, then? I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also. Else, if you are blessing with the spirit, how will he who fills the place of the unlearned say the "Amen" at your giving of thanks, since he knows not what you say? For you, verily, give thanks well, but the other is not edified. I thank God, I speak with tongues more than you all; but in an assembly I prefer to speak five words with my understanding, that I may instruct others also, than ten thousand words in a tongue. Brethren, do not be children in mind; yet in evil be babes, but in mind be full-grown. In the law it has been written, "With other tongues, and with lips of others, I will speak to this people; and not even thus will they listen to Me," saith the Lord. Therefore, the tongues are for a sign, not to those who believe, but to the unbelieving; but prophecy is a sign, not to the unbelieving, but to those who believe. If, therefore, the whole assembly comes together, and all are speaking with tongues, and there come in those who are unlearned or unbelieving, will they not say that ye are mad? But, if all prophesy, and there come in one who is unbelieving or unlearned, he is convicted by all, he is judged by all: the secrets of his heart are made manifest; and so, falling on his face, he will worship God, reporting that, in reality, God is among you. What is it, then, brethren? When ye come together, each one of you has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done unto edification. If any one speaks in a tongue, let it be by two, or at the most by three, and in turn; and let one interpret; but, if there is no interpreter, let him keep silence in the assembly, and let him speak to himself and to God. And let the prophets, two or three, speak, and the others judge. But, if a revelation be made to another sitting by, let the first keep silence; for ye all can prophesy one by one, that all may learn, and all be exhorted. And spirits of prophets are subject to prophets; for God is not a God of confusion, but of peace, as in all the assemblies of the saints. Let the wives keep silence in the assemblies; for it is not permitted them to speak, but let them be in subjection, as also says the law. And, if they wish to learn anything, let them ask their own husbands at home; for it is a shame for a wife to speak in an assembly. Or from you did the word of God go forth? Or did it come to you alone? If anyone thinks himself to be a prophet, or spiritual, let him acknowledge the things that I write to you, that they are the Lord's commandment; but, if any is ignorant, let him be ignorant. So then, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues. But let all things be done decently and in order.
But, until this day, whenever Moses is read, a veil lies upon their heart.
Salute the brethren in Laodicea, and Nymphas, and the assembly in her house.
and ye show regard to him who is wearing the splendid apparel, and say, "Sit here in a good place"; and say to the poor man, "Stand, or sit under my footstool";
"To the angel of the assembly in Ephesus write these things," saith He Who holdeth the seven stars in His right hand, He Who walketh in the midst of the seven golden candlesticks:
"And to the angel of the assembly in Smyrna write these things," saith the First and the Last, Who became dead, and lived: "I know your tribulation, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and are not, but are a synagogue of Satan.
"And to the angel of the assembly in Pergamum write these things," saith He Who hath the sharp, two-edged sword:
"And to the angel of the assembly in Thyatira write these things." saith the Son of God, Who hath His eyes as a flame of fire, and His feet like burnished brass:
"And to the angel of the assembly in Sardis write these things," saith He Who hath the seven Spirits of God and the seven stars: "I know your works, that you have a name that you are living, and you are dead.
"And to the angel of the assembly in Philadelphia write these things," saith He Who is holy, He Who is true, He Who hath the key of David, He Who openeth, and no one shall shut; and shutteth, and no one opens:
Behold, I give those of the synagogue of Satan, who say they are Jews, and are not, but do lie??ehold, I will make them to come and worship before your feet, and to know that I loved you.
"And to the angel of the assembly in Laodicea write these things," saith the Amen, the Faithful and the True Witness, the Beginning of the creation of God: