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 thou prayest, be not like the hypocrites; for they love to pray in public assemblies, and in the corners of the streets, that they may be taken notice of by men. Verily I say unto you, they have their reward.
Beware of evil men; for they will deliver you up to their councils, and will scourge you in their synagogues.
and came into his own country, and taught them in their synagogues; so that they were amazed and said, Whence hath this man this wisdom and these powers?
and love the uppermost places at feasts,
and when the sabbath was come, He began to teach in the synagogue: and many that heard Him were astonished, and said, From whence hath He these things? and what is this wisdom which is given unto Him, that even such mighty things are done by his hands?
But when ye pray, forgive, if ye have any thing against any one, that your heavenly Father may also forgive you your trespasses:
But look to yourselves; for they will deliver you up to councils, and synagogues: and ye shall be scourged, and set before governors and kings on my account, for a testimony against them.
And He folded up the book, and gave it again to the minister, and sat down: and the eyes of all in the synagogue were fixed upon Him.
for he loveth our nation, and hath built us a synagogue.
The pharisee standing by himself prayed thus, O God, I thank thee that I am not as other men are, rapacious, unjust, adulterous, or even as this publican.
But the publican standing at a distance did not presume so much as to lift up his eyes to heaven, but smote upon his breast, saying, O God, be merciful to me a sinner.
These things said his parents, because they were afraid of the Jews; for the Jews had already agreed, that if any one confessed Him to be Christ, he should be turned out of the synagogue.
There were however many of the chief rulers that believed on Him; but because of the pharisees they did not confess it, lest they should be excommunicated.
for they will excommunicate you: yea, the time is coming, that whosoever killeth you, will think that he offers an acceptable service to God.
Jesus answered him, I spake openly to the world, I always taught in the synagogue and in the temple, whither the Jews are continually resorting: and in secret have said nothing. Why dost thou ask me?
But there rose up some of the synagogue, which is called that of the libertines, and some of the Cyrenians, and of the Alexandrians, and of them of Cilicia, and Asia, to dispute with Stephen:
And when they arrived at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John for their assistant.
And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
For the inhabitants of Jerusalem, and their rulers, not knowing Him, have indeed fulfilled the words of the prophets, which are read every sabbath-day, in condemning Him.
And on the next sabbath almost all the city came together to hear the word of God.
And at Iconium they went both together into the synagogue of the Jews, and so spake, that a great number both of the Jews and of the Greeks believed.
For Moses hath had from ancient times those that preach him in every city, and is still read in the synagogues every sabbath-day.
And according to his custom Paul went in among them, and for three sabbath-days discoursed to them from the scriptures; opening them and shewing, that the Messiah was to suffer and rise again from the dead: and that this is the Christ even, Jesus, whom, said he, I preach unto you. read more. And some of them believed and joined themselves to Paul and Silas, and a great number of the devout Greeks, and of the women of distinction not a few.
And the brethren immediately sent away Paul and Silas by night to Berea: who, when they were come thither, went into the synagogue of the Jews.
And he discoursed in the synagogue every sabbath-day, and persuaded both Jews and Greeks.
And as he began to speak openly in the synagogue, Aquila and Priscilla heard him and took him home, and expounded to him the way of God more perfectly.
and spake boldly, disputing with them for the space of three months, and persuading them of the things concerning the kingdom of God.
And I said, Lord, they themselves know that I imprisoned and scourged in the synagogues them that believed on Thee.
And often punishing them in all the synagogues, I compelled them to blaspheme, and being excessively enraged against them, I persecuted them even to foreign cities.
I speak it to your shame. What! is there not one wise man among you, that is able to judge between his bretheren?
and for my name's sake thou hast laboured, and hast not fainted.
Easton
(Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Eze 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezr 8:15; Ne 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Ac 9:20; 13:5; 17/1/type/worsley'>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/worsley'>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
Beware of evil men; for they will deliver you up to their councils, and will scourge you in their synagogues.
and came into his own country, and taught them in their synagogues; so that they were amazed and said, Whence hath this man this wisdom and these powers?
and love the uppermost places at feasts,
And behold, there cometh one of the rulers of the synagogue, named Jairus; and as soon as he saw Him, he fell at his feet,
and when the sabbath was come, He began to teach in the synagogue: and many that heard Him were astonished, and said, From whence hath He these things? and what is this wisdom which is given unto Him, that even such mighty things are done by his hands?
and He taught in their synagogues with universal applause.
And He folded up the book, and gave it again to the minister, and sat down: and the eyes of all in the synagogue were fixed upon Him.
And they all bare witness to Him, and wondered at the gracefulness of the words, which proceeded from his mouth, and said, Is not this the son of Joseph?
And when they bring you before the synagogues, and magistrates, and powers, be not solicitous how or what defence to make, or what to say:
But before all these things they will lay hands on you, and persecute you, delivering you up to synagogues, and prisons, being brought before kings and rulers for my name's sake:
These things said his parents, because they were afraid of the Jews; for the Jews had already agreed, that if any one confessed Him to be Christ, he should be turned out of the synagogue.
There were however many of the chief rulers that believed on Him; but because of the pharisees they did not confess it, lest they should be excommunicated.
for they will excommunicate you: yea, the time is coming, that whosoever killeth you, will think that he offers an acceptable service to God.
Jesus answered him, I spake openly to the world, I always taught in the synagogue and in the temple, whither the Jews are continually resorting: and in secret have said nothing. Why dost thou ask me?
And he immediately preached Christ in the synagogues, that He is the Son of God.
And when they arrived at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John for their assistant.
And when they arrived at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John for their assistant.
And they passing on from Perga came to Antioch in Pisidia, and went into the synagogue on the sabbath-day, and sat down. And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
And on the next sabbath almost all the city came together to hear the word of God.
And at Iconium they went both together into the synagogue of the Jews, and so spake, that a great number both of the Jews and of the Greeks believed.
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. And according to his custom Paul went in among them, and for three sabbath-days discoursed to them from the scriptures; read more. opening them and shewing, that the Messiah was to suffer and rise again from the dead: and that this is the Christ even, Jesus, whom, said he, I preach unto you. And some of them believed and joined themselves to Paul and Silas, and a great number of the devout Greeks, and of the women of distinction not a few.
And the brethren immediately sent away Paul and Silas by night to Berea: who, when they were come thither, went into the synagogue of the Jews.
He therefore disputed in the synagogue with the Jews and other devout persons on the sabbath-day, and with whomsoever he met in public every day.
He therefore disputed in the synagogue with the Jews and other devout persons on the sabbath-day, and with whomsoever he met in public every day.
And he discoursed in the synagogue every sabbath-day, and persuaded both Jews and Greeks.
And he discoursed in the synagogue every sabbath-day, and persuaded both Jews and Greeks.
And as he began to speak openly in the synagogue, Aquila and Priscilla heard him and took him home, and expounded to him the way of God more perfectly.
and spake boldly, disputing with them for the space of three months, and persuading them of the things concerning the kingdom of God.
And I said, Lord, they themselves know that I imprisoned and scourged in the synagogues them that believed on Thee.
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
See Verses Found in Dictionary
Ye have heard, that it was said to the ancients, Thou shalt not kill; and whosoever committeth murder, shall be liable to the judgment: but I say unto you, that whosoever is angry with his brother without cause shall be liable to the judgment; and whosoever shall say to his brother, Raca, shall be obnoxious to the council; but whosoever shall say, "Thou fool," shall be in danger of hell-fire. read more. Therefore, if thou bring thine offering to the altar, and there remembrest that thy brother hath any complaint against thee; leave thy gift there before the altar, and go and first be reconciled to thy brother, and then come and offer thy gift. Be friends with thine adversary quickly, while thou art in the way with him; least the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison: verily, I say unto thee, thou shalt not come out from thence, till thou hast paid the very last farthing. Ye have heard, that it was said to the ancients, Thou shalt not commit adultery:
Again, ye have heard, that it was said to the ancients, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
Beware of evil men; for they will deliver you up to their councils, and will scourge you in their synagogues.
And if thy brother trespass against thee, go and expostulate with him alone; if he hearken to thee, thou hast gained thy brother: but if he regard thee not, take with thee one or two more, that in the mouth of two or three witnesses every word may be established. read more. And if he disregard them, tell it to the church: but if he disregard the church too, let him be unto thee as an heathen and a publican. Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven.
and love the uppermost places at feasts,
for the pharisees, and indeed all the Jews, do not eat till they have washed their hands thoroughly, observing the tradition of the ancients.
But look to yourselves; for they will deliver you up to councils, and synagogues: and ye shall be scourged, and set before governors and kings on my account, for a testimony against them.
And He came to Nazareth, where He had been brought up: and according to his custom He went into the synagogue on the sabbath-day, and stood up to read. And there was delivered to Him the book of the prophet Esaias; and opening the book, He found the place where it was written, read more. "The spirit of the Lord is upon me to the end, for which He hath anointed me: He hath sent me to publish good tidings to the poor, to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind, to release them that are bruised, and to preach the acceptable year of the Lord." And He folded up the book, and gave it again to the minister, and sat down: and the eyes of all in the synagogue were fixed upon Him.
and having heard of Jesus, he sent unto Him the elders of the Jews, beseeching him that He would come and heal his servant.
for he loveth our nation, and hath built us a synagogue.
And behold there came a man whose name was Jairus, a ruler of the synagogue, and he fell at the feet of Jesus, and intreated Him to come into his house:
While He was yet speaking, there cometh one from the ruler of the synagogue's, and said to Him, Thy daughter is dead, trouble not the Master.
And when they bring you before the synagogues, and magistrates, and powers, be not solicitous how or what defence to make, or what to say:
The pharisee standing by himself prayed thus, O God, I thank thee that I am not as other men are, rapacious, unjust, adulterous, or even as this publican.
But before all these things they will lay hands on you, and persecute you, delivering you up to synagogues, and prisons, being brought before kings and rulers for my name's sake:
These things said his parents, because they were afraid of the Jews; for the Jews had already agreed, that if any one confessed Him to be Christ, he should be turned out of the synagogue.
There were however many of the chief rulers that believed on Him; but because of the pharisees they did not confess it, lest they should be excommunicated.
Now before the feast of the passover, (Jesus knowing that his hour was come, when He should pass out of this world unto the Father, as He had loved his own, who were yet in the world, He loved them unto the end:) supper being prepared, (the devil having put it into the heart of Judas Iscariot, the son of Simon, to betray Him) Jesus, read more. who knew that the Father had given all things into his hands, and that He came from God, and was going to God, riseth from supper, and turneth aside his clothes, and took a towel and tied it about Him; and then pouring water into a bason, began to wash the feet of his disciples, and to wipe them with the towel wherewith He was girded. He cometh therefore to Simon Peter among the rest, who saith unto Him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou dost not now understand, but thou shalt know hereafter. Peter saith to Him, Thou shalt never wash my feet. Jesus answered him, If I do not wash thee, thou hast no part with me. Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that hath been bathing, hath need only to wash his feet, being then clean all over: and thus ye are clean, but not all of you. For He knew who would betray Him; therefore He said, Ye are not all clean. And when He had washed their feet, and taken his clothes about Him, He sat down again, and said to them, Do ye know the intent of what I have been doing to you? Ye call me, Master, and Lord; and ye say well; for so I am. If I then your Lord and Master have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye also should do as I have done to you.
Now Peter and John were going up to the temple together at the hour of prayer, which is the ninth hour.
But there rose up some of the synagogue, which is called that of the libertines, and some of the Cyrenians, and of the Alexandrians, and of them of Cilicia, and Asia, to dispute with Stephen:
that if he should find any of this persuasion, men or women, he might bring them bound to Jerusalem.
He evidently saw in a vision, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius!
On the morrow, while they were on their journey, and drawing near to the city, Peter went up on the top of the house to pray, about the sixth hour.
And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
For Moses hath had from ancient times those that preach him in every city, and is still read in the synagogues every sabbath-day.
For Moses hath had from ancient times those that preach him in every city, and is still read in the synagogues every sabbath-day.
And on the sabbath-day we went out of the city to a river-side, where there used to be prayer: and we sat down and preached to the women that resorted thither.
As the high priest is my witness, and all the elders: from whom I received letters to our brethren, and went to Damascus to bring those also, that were there, bound to Jerusalem, to be punished.
Dare any of you, having a matter of complaint against another, try it before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy of judging the smallest controversies? read more. Know ye not that we shall judge angels? what! and not worthy of judging the affairs of this life? Therefore if ye have controversies about the things of this life, do ye set them to judge, who are despised by the church? I speak it to your shame. What! is there not one wise man among you, that is able to judge between his bretheren? But one brother goeth to law with another, and this before infidels. Now there is certainly a fault among you, that ye have law-suits with one another: why do ye not rather endure wrong? why do ye not rather suffer yourselves to be defrauded? But ye do wrong and defraud, and that even your brethren.
Every man praying or prophesying, having a veil on his head, dishonoureth Him who is his head.
When therefore ye thus assemble together, this is not eating the Lord's supper:
For if thou bless in the spirit, how shall the unlearned say Amen to thy thanksgiving, when he knoweth not what thou sayst?
but let all things be done decently and in order.
If any one love not the Lord Jesus Christ, let him be made a curse.
But tho' we or an angel from heaven should preach to you any other gospel than what we have preached to you; let him be accursed. I say it again, if any one preach to you any other gospel than what ye have received, let him be accursed.
And therefore He gave some to be apostles, some prophets, some evangelists, and some pastors and teachers; to qualify holy men for the work of the ministry,
It is certain, if any one is desirous of the episcopal office, he desireth a good work. A bishop then must be blameless, the husband of but one wife, sober, prudent, grave, read more. hospitable, able to teach, not given to wine, no striker, not greedy of sordid gain, moderate, not quarrelsome, not covetous, governing his own family well, having his children in subjection with all gravity; (for if any one know not how to govern his own house, how shall he take care of the church of God?) not one newly converted, least being puffed up he fall into the condemnation of the devil. He ought also to have an honorable testimony from those that are without, least he fall into reproach and the snare of the devil.
And without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, preached among the Gentiles, believed on in the world, and received up into glory.
Let the elders, who preside well, be counted worthy of double honor, especially those that labour in preaching and teaching.
to wit, if any one be blameless, the husband of one wife, having faithful children, not accused of debauchery, or unruly. For a bishop must be blameless as the steward of God, not self-willed, not passionate, not given to wine, no striker, not greedy of sordid gain: read more. but hospitable, benevolent, sober, just, holy, temperate; holding fast the faithful word, according as he hath been taught, that he may be able both to instruct in sound doctrine, and to convince gainsayers.
This testimony is true: for which cause rebuke them sharply, that they may be found in the faith;
let us draw near with sincerity, in the full assurance of faith, having our hearts cleansed from an evil conscience, and our bodies washed with pure water.
Remember your guides, who spake the word of God to you; whose faith imitate, considering the happy end of their conversation.
For if there come into your synagogue a man with a gold ring in fine clothes, and there come in also a poor man in a mean habit;
For if there come into your synagogue a man with a gold ring in fine clothes, and there come in also a poor man in a mean habit; and ye turn your eyes toward him that weareth the fine clothes, and say to him, Sit thou here in an honorable place; and say to the poor man, Stand thou there, or sit here under my footstool:
Here I was in the Spirit on the Lord's-day: and heard behind me a loud voice, as of a trumpet,
As to the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks; the seven stars are the angels of the seven churches, and the seven candlesticks which thou sawest are the seven churches.
To the angel of the church at Ephesus write, These things saith He that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;
I know thy works and affliction and poverty (but thou art rich) and I know the blasphemy of those that say they are Jews, and are not, but are the synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
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And Jesus went through all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom of heaven, and healing every disease and every malady among the people.
And Jesus went through all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom of heaven, and healing every disease and every malady among the people.
Therefore when thou dost an alms-deed, do not proclaim it abroad, as the hypocrites do, in the synagogues, and in the streets, that they may be applauded by men. Verily I tell you, they have their reward.
Beware of evil men; for they will deliver you up to their councils, and will scourge you in their synagogues.
but they do all their works to be seen by men; they make their phylacteries broad, and enlarge the fringes of their garments,
For behold I send unto you prophets, and wise men, and scribes; and some of them ye will kill and crucify, and some of them ye will scourge in your synagogues, and persecute them from city to city:
And they went into Capernaum: and going directly into the synagogue on the sabbath, He taught the people: and they were astonished at his doctrine;
And behold, there cometh one of the rulers of the synagogue, named Jairus; and as soon as he saw Him, he fell at his feet,
and when the sabbath was come, He began to teach in the synagogue: and many that heard Him were astonished, and said, From whence hath He these things? and what is this wisdom which is given unto Him, that even such mighty things are done by his hands?
And He came to Nazareth, where He had been brought up: and according to his custom He went into the synagogue on the sabbath-day, and stood up to read. And there was delivered to Him the book of the prophet Esaias; and opening the book, He found the place where it was written, read more. "The spirit of the Lord is upon me to the end, for which He hath anointed me: He hath sent me to publish good tidings to the poor, to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind, to release them that are bruised, and to preach the acceptable year of the Lord." And He folded up the book, and gave it again to the minister, and sat down: and the eyes of all in the synagogue were fixed upon Him.
And He folded up the book, and gave it again to the minister, and sat down: and the eyes of all in the synagogue were fixed upon Him.
And behold there came a man whose name was Jairus, a ruler of the synagogue, and he fell at the feet of Jesus, and intreated Him to come into his house:
But the ruler of the synagogue, being provoked that Jesus had wrought a cure on the sabbath-day, said to the people, There are six days in which ye ought to work; on these therefore come and be healed, and not on the sabbath-day.
Then said the Jews among themselves, Whither will He go, that we shall not find Him? will He go to them that are dispersed among the Gentiles, and teach the Gentiles?
But there rose up some of the synagogue, which is called that of the libertines, and some of the Cyrenians, and of the Alexandrians, and of them of Cilicia, and Asia, to dispute with Stephen:
that if he should find any of this persuasion, men or women, he might bring them bound to Jerusalem.
And when they arrived at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John for their assistant.
And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
For Moses hath had from ancient times those that preach him in every city, and is still read in the synagogues every sabbath-day.
And on the sabbath-day we went out of the city to a river-side, where there used to be prayer: and we sat down and preached to the women that resorted thither.
For if thou bless in the spirit, how shall the unlearned say Amen to thy thanksgiving, when he knoweth not what thou sayst?
James a servant of God and of the Lord Jesus Christ, to the twelve tribes in dispersion sendeth greeting.
I know thy works and affliction and poverty (but thou art rich) and I know the blasphemy of those that say they are Jews, and are not, but are the synagogue of Satan.
Behold, I will give up those of the synagogue of Satan, who say they are Jews, and are not, but speak falsely; behold, I will make them come and bow before thy feet, and they shall know that I have loved thee.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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And Jesus went through all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom of heaven, and healing every disease and every malady among the people.
Therefore when thou dost an alms-deed, do not proclaim it abroad, as the hypocrites do, in the synagogues, and in the streets, that they may be applauded by men. Verily I tell you, they have their reward.
And when thou prayest, be not like the hypocrites; for they love to pray in public assemblies, and in the corners of the streets, that they may be taken notice of by men. Verily I say unto you, they have their reward.
Beware of evil men; for they will deliver you up to their councils, and will scourge you in their synagogues.
and love the uppermost places at feasts,
And behold, there cometh one of the rulers of the synagogue, named Jairus; and as soon as he saw Him, he fell at his feet,
While He was yet speaking, there came some from the ruler of the synagogue's house, saying, Thy daughter is dead, why dost thou trouble the Master any more? But Jesus hearing the word that was spoken, immediately saith to the ruler of the synagogue, Fear not, only believe:
And He cometh to the house of the ruler of the synagogue, and seeth a tumult, people weeping and lamenting greatly:
And He folded up the book, and gave it again to the minister, and sat down: and the eyes of all in the synagogue were fixed upon Him.
and having heard of Jesus, he sent unto Him the elders of the Jews, beseeching him that He would come and heal his servant.
for he loveth our nation, and hath built us a synagogue.
While He was yet speaking, there cometh one from the ruler of the synagogue's, and said to Him, Thy daughter is dead, trouble not the Master.
But the ruler of the synagogue, being provoked that Jesus had wrought a cure on the sabbath-day, said to the people, There are six days in which ye ought to work; on these therefore come and be healed, and not on the sabbath-day.
These things said his parents, because they were afraid of the Jews; for the Jews had already agreed, that if any one confessed Him to be Christ, he should be turned out of the synagogue.
They answered, and said unto him, Thou wast wholly born in sins, and dost thou teach us? And they cast him out. Now Jesus heard that they had turned him out of the synagogue; and when He met him, He said unto him, Dost thou believe on the Son of God? read more. He answered and said, Who is He, Lord, that I may believe on Him? Jesus said unto him, Thou hast seen Him, and it is He that talketh with thee. And he said, Lord, I believe; and worshipped Him.
There were however many of the chief rulers that believed on Him; but because of the pharisees they did not confess it, lest they should be excommunicated. For they loved the praise of men more than the praise of God.
for they will excommunicate you: yea, the time is coming, that whosoever killeth you, will think that he offers an acceptable service to God.
Then said Pilate to them, Take Him, and judge Him according to your law. But the Jews said to him, It is not lawful for us to put any man to death:
And he immediately preached Christ in the synagogues, that He is the Son of God.
And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
But when the Jews saw the multitudes, they were filled with envy, and contradicted the things which were spoken by Paul, opposing and reviling him.
And he discoursed in the synagogue every sabbath-day, and persuaded both Jews and Greeks.
But Crispus the ruler of the synagogue believed on the Lord with all his house: and many of the Corinthians hearing the word believed, and were baptized.
Then all the Greeks took Sosthenes the ruler of the synagogue, and beat him even before the tribunal: but Gallio did not concern himself about the matter.
And he came to Esphesus, and left them there: but before his departure he himself went into the synagogue, and reasoned with the Jews.
and spake boldly, disputing with them for the space of three months, and persuading them of the things concerning the kingdom of God.
And I said, Lord, they themselves know that I imprisoned and scourged in the synagogues them that believed on Thee.
From the Jews I have five times received forty stripes save one.
For if there come into your synagogue a man with a gold ring in fine clothes, and there come in also a poor man in a mean habit; and ye turn your eyes toward him that weareth the fine clothes, and say to him, Sit thou here in an honorable place; and say to the poor man, Stand thou there, or sit here under my footstool:
I know thy works and affliction and poverty (but thou art rich) and I know the blasphemy of those that say they are Jews, and are not, but are the synagogue of Satan.
Behold, I will give up those of the synagogue of Satan, who say they are Jews, and are not, but speak falsely; behold, I will make them come and bow before thy feet, and they shall know that I have loved thee.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
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Beware of evil men; for they will deliver you up to their councils, and will scourge you in their synagogues.
and love the uppermost places at feasts,
But look to yourselves; for they will deliver you up to councils, and synagogues: and ye shall be scourged, and set before governors and kings on my account, for a testimony against them.
And He folded up the book, and gave it again to the minister, and sat down: and the eyes of all in the synagogue were fixed upon Him.
and having heard of Jesus, he sent unto Him the elders of the Jews, beseeching him that He would come and heal his servant.
for he loveth our nation, and hath built us a synagogue.
And behold there came a man whose name was Jairus, a ruler of the synagogue, and he fell at the feet of Jesus, and intreated Him to come into his house:
While He was yet speaking, there cometh one from the ruler of the synagogue's, and said to Him, Thy daughter is dead, trouble not the Master.
And as He was praying in a certain retired place, as soon as He had done, one of his disciples said to Him, Lord, teach us to pray as John also taught his disciples.
But the ruler of the synagogue, being provoked that Jesus had wrought a cure on the sabbath-day, said to the people, There are six days in which ye ought to work; on these therefore come and be healed, and not on the sabbath-day.
The pharisee standing by himself prayed thus, O God, I thank thee that I am not as other men are, rapacious, unjust, adulterous, or even as this publican.
Now before the feast of the passover, (Jesus knowing that his hour was come, when He should pass out of this world unto the Father, as He had loved his own, who were yet in the world, He loved them unto the end:) supper being prepared, (the devil having put it into the heart of Judas Iscariot, the son of Simon, to betray Him) Jesus, read more. who knew that the Father had given all things into his hands, and that He came from God, and was going to God, riseth from supper, and turneth aside his clothes, and took a towel and tied it about Him; and then pouring water into a bason, began to wash the feet of his disciples, and to wipe them with the towel wherewith He was girded. He cometh therefore to Simon Peter among the rest, who saith unto Him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou dost not now understand, but thou shalt know hereafter. Peter saith to Him, Thou shalt never wash my feet. Jesus answered him, If I do not wash thee, thou hast no part with me. Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that hath been bathing, hath need only to wash his feet, being then clean all over: and thus ye are clean, but not all of you. For He knew who would betray Him; therefore He said, Ye are not all clean. And when He had washed their feet, and taken his clothes about Him, He sat down again, and said to them, Do ye know the intent of what I have been doing to you? Ye call me, Master, and Lord; and ye say well; for so I am. If I then your Lord and Master have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye also should do as I have done to you.
Now Peter and John were going up to the temple together at the hour of prayer, which is the ninth hour.
He evidently saw in a vision, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius!
On the morrow, while they were on their journey, and drawing near to the city, Peter went up on the top of the house to pray, about the sixth hour.
And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
For Moses hath had from ancient times those that preach him in every city, and is still read in the synagogues every sabbath-day.
And on the sabbath-day we went out of the city to a river-side, where there used to be prayer: and we sat down and preached to the women that resorted thither.
But Crispus the ruler of the synagogue believed on the Lord with all his house: and many of the Corinthians hearing the word believed, and were baptized.
Then all the Greeks took Sosthenes the ruler of the synagogue, and beat him even before the tribunal: but Gallio did not concern himself about the matter.
For if thou bless in the spirit, how shall the unlearned say Amen to thy thanksgiving, when he knoweth not what thou sayst?
let us draw near with sincerity, in the full assurance of faith, having our hearts cleansed from an evil conscience, and our bodies washed with pure water.
For if there come into your synagogue a man with a gold ring in fine clothes, and there come in also a poor man in a mean habit; and ye turn your eyes toward him that weareth the fine clothes, and say to him, Sit thou here in an honorable place; and say to the poor man, Stand thou there, or sit here 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 went through all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom of heaven, and healing every disease and every malady among the people.
And he went away and came into their synagogue: and there being a man there who had a withered hand,
and love the uppermost places at feasts,
And they went into Capernaum: and going directly into the synagogue on the sabbath, He taught the people: and they were astonished at his doctrine;
And He went another time into a synagogue, where there was a man that had a withered hand:
And behold, there cometh one of the rulers of the synagogue, named Jairus; and as soon as he saw Him, he fell at his feet,
While He was yet speaking, there came some from the ruler of the synagogue's house, saying, Thy daughter is dead, why dost thou trouble the Master any more? But Jesus hearing the word that was spoken, immediately saith to the ruler of the synagogue, Fear not, only believe: read more. and He suffered none to go along with Him, but Peter, and James, and John the brother of James. And He cometh to the house of the ruler of the synagogue, and seeth a tumult, people weeping and lamenting greatly:
and when the sabbath was come, He began to teach in the synagogue: and many that heard Him were astonished, and said, From whence hath He these things? and what is this wisdom which is given unto Him, that even such mighty things are done by his hands?
And He came to Nazareth, where He had been brought up: and according to his custom He went into the synagogue on the sabbath-day, and stood up to read.
And He came to Nazareth, where He had been brought up: and according to his custom He went into the synagogue on the sabbath-day, and stood up to read.
And He came to Nazareth, where He had been brought up: and according to his custom He went into the synagogue on the sabbath-day, and stood up to read.
And He came to Nazareth, where He had been brought up: and according to his custom He went into the synagogue on the sabbath-day, and stood up to read.
And He came to Nazareth, where He had been brought up: and according to his custom He went into the synagogue on the sabbath-day, and stood up to read.
And He came to Nazareth, where He had been brought up: and according to his custom He went into the synagogue on the sabbath-day, and stood up to read. And there was delivered to Him the book of the prophet Esaias; and opening the book, He found the place where it was written,
And there was delivered to Him the book of the prophet Esaias; and opening the book, He found the place where it was written, "The spirit of the Lord is upon me to the end, for which He hath anointed me: He hath sent me to publish good tidings to the poor, to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind, to release them that are bruised, read more. and to preach the acceptable year of the Lord." And He folded up the book, and gave it again to the minister, and sat down: and the eyes of all in the synagogue were fixed upon Him.
And He folded up the book, and gave it again to the minister, and sat down: and the eyes of all in the synagogue were fixed upon Him. And He said unto them, this day is this scripture fulfilled in your ears.
and they were astonished at his doctrine; for He spake with authority. And there was a man in the synagogue possessed by the spirit of an impure demon, and he cried out with a loud voice,
And it came to pass also on another sabbath, that He went into a synagogue and taught; and there was a man there, whose right hand was withered.
And behold there came a man whose name was Jairus, a ruler of the synagogue, and he fell at the feet of Jesus, and intreated Him to come into his house:
And when He was teaching in one of the synagogues on the sabbath-day,
But the ruler of the synagogue, being provoked that Jesus had wrought a cure on the sabbath-day, said to the people, There are six days in which ye ought to work; on these therefore come and be healed, and not on the sabbath-day. The Lord therefore answered him and said, Thou hypocrite, does not any of you on the sabbath loose his ox or his ass from the stall and lead him away to watering?
There were however many of the chief rulers that believed on Him; but because of the pharisees they did not confess it, lest they should be excommunicated.
for they will excommunicate you: yea, the time is coming, that whosoever killeth you, will think that he offers an acceptable service to God.
And they continued stedfast in the apostles doctrine, and fellowship, and in the breaking of bread, and in prayers.
and to you first God having raised up his son Jesus, sent Him to bless you; in your turning away every one of you from your iniquities.
And every day in the temple and from house to house they ceased not from teaching and preaching that Jesus was the Christ.
But there rose up some of the synagogue, which is called that of the libertines, and some of the Cyrenians, and of the Alexandrians, and of them of Cilicia, and Asia, to dispute with Stephen:
And when they arrived at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John for their assistant.
And they passing on from Perga came to Antioch in Pisidia, and went into the synagogue on the sabbath-day, and sat down. And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation to the people, deliver it.
For Moses hath had from ancient times those that preach him in every city, and is still read in the synagogues every sabbath-day.
For Moses hath had from ancient times those that preach him in every city, and is still read in the synagogues every sabbath-day.
And when they had read it, they rejoiced at the consolation it brought.
And on the sabbath-day we went out of the city to a river-side, where there used to be prayer: and we sat down and preached to the women that resorted thither. And a certain woman named Lydia, a purple-seller of the city of Thyatira, who worshipped God, heard us: whose heart the Lord opened to attend to the things that were spoken by Paul. read more. And when she was baptized and her family, she requested us, saying, If ye have judged me to be faithful to the Lord, come into my house, and lodge there. And she constrained us. Now as we were going to the place of prayer, there met us a young woman that had a spirit of divination, who brought her masters much gain by soothsaying. She following Paul and us, cried out, saying, These men are the servants of the most high God, who shew us the way of salvation. And this she did for many days. But Paul being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out that instant. And when her masters saw, that the hope of their gain was gone, they seized on Paul and Silas, and dragged them into the court to the magistrates. And when they brought them to the governors, they said, These men cause great disturbance in our city, for they are Jews, and teach customs, which it is not lawful for us to receive, nor practise, who are Romans. And the populace rose up together against them: and the officers stripped off their clothes, and ordered them to be scourged. And when they had given them many stripes, they cast them into prison, charging the jailor to keep them safely. Who having received such a charge, thrust them into the inner prison and fastened their feet in the stocks. Now in the middle of the night Paul and Silas were praying and singing praises to God, and the prisoners heard them.
And according to his custom Paul went in among them, and for three sabbath-days discoursed to them from the scriptures;
And he discoursed in the synagogue every sabbath-day, and persuaded both Jews and Greeks.
But as some were hardened and refractory, speaking evil of the way of life before the multitude, he departed from them, and took away the disciples with him, disputing daily in the school of one Tyrannus.
But as some were hardened and refractory, speaking evil of the way of life before the multitude, he departed from them, and took away the disciples with him, disputing daily in the school of one Tyrannus. And this he did for two years; so that all the inhabitants of Asia, both Jews and Greeks, heard the word of the Lord Jesus.
And upon the first day of the week, when the disciples were assembled together to break bread, Paul being about to depart on the morrow, preached unto them, and continued his discourse till midnight.
And upon the first day of the week, when the disciples were assembled together to break bread, Paul being about to depart on the morrow, preached unto them, and continued his discourse till midnight. And there were many lamps in the upper room where they were assembled.
And there were many lamps in the upper room where they were assembled.
And there were many lamps in the upper room where they were assembled. And a young man named Eutychus, who sat in a window, falling into a deep sleep, as Paul was discoursing for a long time, sunk down and fell from the third story, and was taken up dead.
And a young man named Eutychus, who sat in a window, falling into a deep sleep, as Paul was discoursing for a long time, sunk down and fell from the third story, and was taken up dead. And Paul went down and leaned over him, and took him up and said, Be not disturbed; for his life is in him.
And Paul went down and leaned over him, and took him up and said, Be not disturbed; for his life is in him. Then he went up again, and having broken bread and eaten, and conversed with them a considerable time, even till break of day, he departed.
Then he went up again, and having broken bread and eaten, and conversed with them a considerable time, even till break of day, he departed.
and the church in their house. Salute my beloved Epenetus, who is the first-fruits of Achaia unto Christ.
But every woman praying or prophesying with her head unveiled dishonoureth man her head; for it is even all one as if she were shaved.
Nevertheless, neither is the man without the woman, nor the woman without the man, in the Lord. For as the woman was originally from the man, so also is the man by the woman: but all things are from God. read more. Judge in yourselves, Is it decent for a woman to pray to God uncovered? Doth not even nature itself teach you, that if a man have long hair, it is a disgrace to him? but if a woman have long hair it is a glory to her; because the hair was given her as for a veil. But if any one is pleased to contend for the contrary, I answer, We have no such custom, nor any of the churches of God.
Labour after charity, and be desirous of spiritual gifts: but especially that ye may prophesy. For he, that speaketh in an unknown tongue, speaketh not to men, but to God: for no one understandeth, though in spirit he speaketh mysteries. read more. But he, that prophesieth, speaketh edification, and exhortation, and comfort to men. He, that speaketh in an unknown tongue, edifieth himself: but he, that prophesieth, edifieth the church. I could wish that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edification. Now, my brethren, if I come to you speaking with many tongues, what shall I profit you, unless I speak intelligibly to you of revelation, or knowledge, or prophecy, or doctrine? As inanimate things which give a found, whether pipe or harp, unless they give a distinction in the sounds, how shall what is piped or harped be understood? For if the trumpet give an uncertain sound, who will prepare himself for the battle? So also unless ye utter by the tongue intelligible words, how shall what is spoken be understood? for thus ye will be only talking to the wind. There are, it may be, as many kinds of voices in the world as people, and none of them insignificant. But if I know not the force of the words, I shall be to him that speaketh a barbarian, and he that speaketh will be a barbarian to me. So ye also, since ye are so desirous of spiritual gifts, seek to abound in them to the edification of the church. Wherefore let him, that speaketh in an unknown tongue, pray that he may interpret. For if I pray in an unknown tongue, my spirit indeed prayeth, but my meaning is fruitless. What is then to be done? I will pray with the Spirit, but I will pray to be understood: I will sing with the spirit, but I will sing to be understood. For if thou bless in the spirit, how shall the unlearned say Amen to thy thanksgiving, when he knoweth not what thou sayst? thou indeed givest thanks well, but the other is not edified. I thank God, I speak with tongues more than you all. But in a public assembly I had rather speak five words to be understood, that I may instruct others also, than ten thousand words in an unknown tongue. My brethren, be not children in sense: but in malice be infants, and in your judgements shew yourselves to be men. It is written in the law, "By men of another language, and by other lips, will I speak to this people, and even so they will not listen to me, saith the Lord." So that tongues are for a sign, not to believers but to unbelievers: but prophecy not to unbelievers but to those that believe. If then the whole church be come together and all speak in unknown tongues, and there come in illiterate persons, or infidels, will they not say that ye are mad? But if all prophesy, and there come in an unbeliever, or one unlearned, he is convinced by all, he is judged by all. And thus the secrets of his heart are made manifest; so that falling down upon his face he will worship God, declaring that God is indeed among you. What is then to be done, my brethren? when ye come together, if any of you hath a psalm, a doctrine, a tongue, a revelation, an interpretation,---let all be done for edification. And if any one speak in an unknown tongue, let it be by two, or at most by three, and that by turns; and let one interpret. But if there be no interpreter, let him be silent in the assembly; and let him speak to himself and to God. And let but two or three of the prophets speak, and the others judge. And if any thing be revealed to another sitting by, let the first have done speaking before the other begins. For ye may all prophesy one by one, that all may learn, and all may be comforted. And the spirits of the prophets are subject to the prophets: for God is not the author of confusion, but of peace, as we see in all the assemblies of the saints. Let your women be silent in your assemblies: for it is not permitted to them to speak, but they are to be in subjection, as the law saith. And if they would learn any thing, let them ask their own husbands at home; for it does not become women to speak in a public assembly. Did the word of God come out first from you? or did it come to you only? If any one seem to be a prophet, or acted by the Spirit, let him acknowlege that what I write to you are the commandments of the Lord. But if any will be ignorant, let him be ignorant. Wherefore, my brethren, be most desirous to prophesy, and yet forbid not to speak with tongues: but let all things be done decently and in order.
But to this day, when Moses is read, the veil is upon their heart.
Salute the brethren in Laodicea; and Nymphas, and the church that is in his house.
and ye turn your eyes toward him that weareth the fine clothes, and say to him, Sit thou here in an honorable place; and say to the poor man, Stand thou there, or sit here under my footstool:
To the angel of the church at Ephesus write, These things saith He that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;
And to the angel of the church in Smyrna write, These things saith the First and the Last, who was dead and is alive; I know thy works and affliction and poverty (but thou art rich) and I know the blasphemy of those that say they are Jews, and are not, but are the synagogue of Satan.
And to the angel of the church in Pergamos write, These things saith He, who hath the sharp two-edged sword;
And to the angel of the church in Thyatira write, These things saith the Son of God, who hath eyes like a flame of fire, and his feet like fine brass; I know thy works,
And to the angel of the church in Sardis write, These things saith He that hath the seven spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead:
And to the angel of the church in Philadelphia write, These things saith the holy One, He that is true, He that hath the key of David, He that openeth and no one shutteth, and shutteth and no one openeth:
Behold, I will give up those of the synagogue of Satan, who say they are Jews, and are not, but speak falsely; behold, I will make them come and bow before thy feet, and they shall know that I have loved thee.
And to the angel of the church of the Laodiceans write, These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: