Called out

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The term ekklesia was never used to describe a vague or general gathering of people. It was never used to describe a mere gathering nor congregation of the people who followed the way and doctrine of Jesus.
The Ekklesia, as a word, for centuries all over the world of the Greek city-states described a particular function and duty within the governments of those states.
The list of those duties varied based on the nature of those governments.
Abraham, Moses, John the Baptist, and Jesus called people out to provide a form of pure Religion. The early Church advocated a Daily ministration that provided all the social welfare of the people which was a part of the duties and the practice of that pure Religion. But the performance of that duty was dependent on Charity alone which is love.
The called out served the people in "companies" of Tens who often met in homes but who also gathered "in ranks of one hundred" as Christ Commanded.
The early Church formed a temple of living stones provided actual social welfare for the people through love that was not like the temples of world nor the system of Corban of the Pharisees and Rome who forced the contributions of the people.
Jesus said he would take the kingdom from those who did not know Moses[1] and what he was instructing the people to appoint the kingdom too. Those called out ministers who would be doers of the word and produce fruit by serving the people without the covetous practices of the governments of the world.
Jesus as the Christ appointed His little flock and "commanded" His disciples, His called out, to "make" the people "sit down" it that pattern of tens before they could receive His benefits.

The Church is the ekklesia

It has been known from the beginning of the English Bible that the word 'church' found in the New Testament is translated from the Greek word 'ekklesia'[2] which actually comes from two Greek words 'ek' meaning 'out' and 'kaleo' meaning to 'call'. An ekklesia or 'calling out' was not just an assembly.

In fact the Greek words "agora"[3] and "paneguris"[4] as well as "heorte"[5], "koinos"[6], "sunago"[7], "thiasos"[8] can all mean an assembly.

There are other words in the Greek that can mean a small assembly or group of people like "sumposion" [9] used in Mark 6:39 when Christ commanded the people be assembled in familiar patterns and ranks of tens. The Greek words sunagoge[10] and sunago[11] or even sunalizo a verb that means "to gather together, assemble" [12] all contain the root of the word synagogue but none of these common Greek words mean the same as the Greek word "ekklesia"[2].

Called out

While you may assemble those who are called out by Moses or Jesus were appointed for a purpose of service. We should see clearly that the word ekklesia does not mean just an assembly but specifically means "called out" for a purpose.

The Aramaic words edah[13] ’esah[14] , qahal,[15] za‘aq[16] or yahad[17] all are forms of an assembly. Which one should be translated Church in the sense of an ekklesia.

  • edah[13] Generally meant a congregation or smaller group that may gather with other groups.
  • ’esah' [14],
  • qahal[15] often is said to be another word for congregation but the Masoretic Text uses the term qahal, the Septuagint usually uses the Koine Greek term ekklesia, ἐκκλησία, which means "summoned group" (literally, "they who are called out").
  • za‘aq[16] could be translated into the Greek word ekklesia which we translate into Church if we assume that word just means "assembly". The Greek word ekklesia meaning the “called out” specifically includes the idea of separation as we see with the Levites, who were "called out in the wilderness" by Moses. Even the Essenes at the time of Christ separated themselves.
  • yahad[17]

Separation

“They shall be separated from the midst of the gatherings of the men of wrongs to go to the wilderness to prepare there the way of the Lord, as it is written: In the wilderness prepare the way of the Lord ...” Dead Sea Scrolls.[18]

The emphasis on separation is clear in Jesus’ statements about being in the world but not of it.[19] The Levites were also to be separate.[20]

The Church was designed to maintain an entrance[21] to the Kingdom of Heaven on Earth where every man might be returned to his possession and restored to his family.[22] The kingdom of God meant the right to be ruled by God rather than men and is sought by seeking righteousness.

The Levites were also “called out” by Moses, just as Jesus called out His disciples to be His Church. They were the ministers of the common welfare of the people seeking the Kingdom of God. They taught the ways of God’s kingdom and kept the people free, together and strong by a well-organized system of charity and hope.

The Apostles along with the 70 appointed by Christ and the 120 in the upper room were all ministers in one accord, calling themselves servants, appointing men chosen by the people to tend to daily ministration, providing common welfare through charity and love rather than force and fealty.

Moses and Jesus did it that way so as to not bind the people through their covetous practices and the men who call themselves benefactors but who exercise authority one over the other. These ministers appointed and regulated by Christ's words were to rightly divide the bread of His welfare from house to house[23] and work daily in a living temple made of lively stones.[24]

The transition of society from bond to free requires ministers who are separate from the system of the world in which the people are already in bondage. Those ministers must belong to a sovereign power whose kingdom or government is not a part of the world.

Public Assembly

The word ekklesia was clearly a political term in the Greek language of the time, and not a general term for an assembly or specifically a religious term. If we accept that Jesus, as the Christ and Messiah, was the King of the Kingdom of God at hand then the authors of the Bible used the term ekklesia for a specific and good reason.

In classical Greek "ekklesia" meant "an assembly of citizens summoned by the crier, the legislative assembly."[25]

The early Roman Senate had no power to make law for the freeman. They were only titular leaders for the most part but their power would grow as the people became dependent upon the government benefits, the free bread. The Romans originally provided for their needs through voluntary practices of the community-funded social welfare. When the wealthy men of power and governments supported the temples through the tribute they collected their religion became public religion.

Citizens summoned

There is no doubt the early Christians gathered in homes and small intimate groups. But it is also clear these small assemblies formed a vast network of these home assemblies which provide a daily ministration for widows and orphans as well as international aid and relief all over the "world". A "world" they were "in" but not "of".

There is no reason to imagine nor tell people that the term "ekklesia" was "vague" or just meant an "assembly".

While that may fit a desired narrative it is simply inaccurate, misleading, and false.

The Greek Ekklēsia, was specifically a term that was commonly used to describe a “gathering of those summoned”. It was well known that in ancient Greece the term was used in reference to a summoned assembly of citizens in a city-state.

Its roots may lie in the meaning of the Homeric agora, the meeting of the people.

An "agora", in ancient Greek cities states was an open space that served as a meeting ground for various activities of the citizens. Like the term for temples it was an area with no buildings.

The word as the name of an assembly is first observed in the works of Homer and could refer to both the assembly of the people as well as the physical location.

This is how language evolves but in reading ancient script you need to know the meaning the author intended at the time, certainly not what you may want it to mean today.

The Hebrew equivalent of the Greek term "agora" has been considered to be "haqhel" (HeyKafHeyLamed)[26] from the root "qahal"[27] according to the Septuagint.

But the term "ekklesia"[2] was not the whole of the assembly of the people but represented a smaller group summoned to serve the "agora", the people.

Draconian ekklesia

"The Athenian Ecclesia, for which exists the most detailed record, was already functioning in Draco's[28] day. ( c. 621 bc )."

The reforms instituted in the year 507 B.C. by the Athenian leader Cleisthenes introduced a system he called demokratia, the “rule by the people.”

The demokratiasystem was made up of three separate institutions:

  1. the ekklesia, a governing body that wrote laws;
  2. the boule, a council of representatives from the ten Athenian tribes
  3. the dikasteria, the popular courts in which citizens argued cases before a group of lottery-selected jurors.

The ekklesia was a sovereign governing body of Athens attend meetings were held 40 times per year in a hillside auditorium west of the Acropolis called the Pnyx. The ekklesia of Athens for centuries was not just a vague gathering but was functioning as government agency and responsible for "declaring war, military strategy and electing the strategoi[29] and other officials". It was also responsible for nominating and "electing magistrates (árchontes), thus indirectly electing the members of the Areopagus."

The Areopagus literally meant the rock of Ares in the city and was a center of temples, cultural facilities, and a high court which dealt with capital cases.

What system did the people have prior to this ekklesia and how, or more important, why did its power increase to draconian levels?

In 507 B.C., the Athenian leader Cleisthenes introduced a system of "demokratia", or “rule by the people.” This system included three separate institutions:

  1. the ekklesia, a governing body that wrote laws;
  2. the boule, a council of representatives

from the ten Athenian tribes; and

  1. the dikasteria, the popular courts in which citizens argued cases.

A new system of democracy (demokratia) hoped to open political control up to the middle and working-class people who made up the army and navy. However, this privilege was still limited to a small part of the Athenian population. For example, in Athens in the middle of the 4th century there were about 100,000 citizens, about 10,000 "resident foreigners" and 150,000 slaves. Out of all those people, only male citizens who were older than 18 were a part of the demos, meaning only about 40,000 people could participate in the democratic process.

The Levites were the "church in the wilderness" called out by Moses, to be separate from the people, while serving the congregations of the people. They did this like the early church by rightly dividing the freewill offerings of the people, their sacrifices, from house to house. They were also establishing the cities of refuge which were a critical part of early Israel's appeals court system.

Moses and Jesus were in agreement with each other but neither were in agreement with the Pharisees nor their Corban. Many modern Christians follow similar patterns of error in their private interpretation of words and phrases to promote their own agenda.

Banking on false interpretation

When Robert Banks states "the first century wouldn’t have thought of it as a religious word." He is correct because it was specifically political for hundreds of years. But when Banks goes on to say "To them it simply meant “a gathering” or “an assembly,”" he is incorrect and makes assumptions that are not consistent with its use at the time nor in the context of scripture.

Robert Banks[30] is correct when he states, "In every New Testament usage, while ekklesia can mean more than a gathering, it never means something unrelated to a gathering."

But we also know by the choice of this Greek word the term is specifically referring to a gathered group that is "called out" and not just assembled.

As the essay "Ekklesia" shows Greek words like "agora" and "paneguris" as well as "heorte", "koinon", "thiasos" can all mean an assembly. There are other words that were common in the Greek that can also mean a "small assembly" or group of people like "sumposion" used by Jesus in Mark 6:39 where He specifically "commanded" His disciples to "make" the people assemble themselves in those small groups connected in a large network.

In the case of Jesus assembling His disciples they were summoned or "called" to be out of the "world". The Greek term for "world" in those quotes was specifically related to calling His disciple out, much as Moses called out the Levites.

His disciples, meaning students, were learning to be ministers of His kingdom. They were not to be "of the world", meaning of the "constitutional order or government of Herod nor Rome. They could be "in" the "world" but not "of" it.

http://preparingyou.com/wiki/World

An ekklesia or 'calling out' was not just an assembly. Historically it was citizens summoned to provide service to the people. In fact the Greek words "agora" and "paneguris" as well as "heorte", "koinon", "thiasos" can all mean an assembly. There are other words in the Greek that can mean a small assembly or group of people like "sumposion" used in Mark 6:39 where Jesus commanded the disciples to make the people assemble themselves in small groups connected in a network.

There is no doubt the early Christians gathered in homes and small intimate groups. But it is also clear these small assemblies formed a vast network of these home assemblies which provide a daily ministration for widows and orphans and needy of society through charity. The world offered similar assistance through "legal charity" of governments which is the dainties of rulers we were not to desire or have an appetite for because as deceitful meats they were a snare which was the wages of unrighteousness. We clearly see the early Church providing a table of welfare through charity as well as international aid and relief all over the "world".

The Church in the wilderness

There was a Church in the wilderness, too. Israel was a government which was different than the governments of the world. Over time it had become corrupted by false or incomplete doctrines just like the prophets warned concerning the Church appointed by Christ would also become corrupted and even become workers of iniquity.

In Israel the government assembly was similar. Jesus who was the Christ took the government from those who sat in the seat of Moses because he was both high priest and king. He appointed His own seventy,[31] His own Sanhedrin, and appointed the kingdom to His called out Little flock, His disciples who became the Apostles known as the Ekklesia of "called out", or His Holy Church.[32]

The congregations of the people were originally composed of the elders of each family group through a network of electors which chose titular representatives in patterns of tens. These elected representatives did not make law either. There were no kings in Israel because it was a "government of the people, for the people, and by the people"[33]. If God was in the people's hearts and minds and the Church in the wilderness followed the leading of the Holy Spirit as they complied with the commands and directives of Moses they would be together a successful and free nation.

But there was another group that was called out to be separate yet provide some of the service needed in every society. This was the Levites and their services were religious. But the religious services they provided was not what people think of when you mention religion today.

The liturgy of their religion was "public service" through charity or what is called freewill offerings in the Old Testament. They provided welfare for the tents of the congregations by way of freewill offerings through living altars instead of force like the leaders of other nations who called themselves benefactors but who exercised authority one over the other.

Through service the Levites helped facilitate unity for an entire nation but prevented consolidation of power and influence. Moses devised this system by the inspiration of God at the time of the Golden calf. The Levites were the called out too and were called the Church in the wilderness.

Ekklesia in the Greek LXX

The Septuagint was widely used at the time of Christ.

According to "The Use of the Word Ekklesia in the Greek Old Testament" by Kyle Pope

Serve not Rule

By the time of Christ both, the Senate of Rome and the Sanhedrin of Judea had become bodies of legislative rulers exercising authority over the people. Their sacrifice or Corban was no longer funded by freewill offerings. They had become a corporate body of "lawmakers" ruling the people through vast bureaucratic systems under a central ruling office of executive power. When these institutions of men began forcing the contributions of the people through a system of compelled sacrifice to fill their treasuries or Corban they began making the word of God to none effect. This alteration in the way of a society will alter the character of the people until they become "perfect savages".

When the people return to the pagan ways of the Golden calf Moses "called out" the faithful who were mostly of the tribe of the Levites. He appointed them to serve the "tents of the people" as the Church in the wilderness.

While in the Kingdom of God the people were at liberty to seek the righteousness of God and had No Kings over them being kings and priests in their own home, the Levites were the firstborn priests of the nation.

Many limitations, restrictions, and duties were resting on their shoulders as the called out of Moses. Once we fully understand the true nature of the role of the "Levites" and see the limitations, restrictions, and duties placed on them by Moses we may come to a better understanding of why Christ directed similar limitations, restrictions, and duties for His disciples and ministers whom he "called out".[34]

The King of the Church

Jesus, as the Christ, the Messiah, the highest son of David, was both High priest and King according to the order of Melchisedec. He would call out another group to replace the Levites, another Church.

Since the authority of the State in Israel was originally in the hands of the elders of each family, the people did not usually gather together to overthrow the corruption of government, since the people had learned to govern themselves. The heads of every household were the princes of Israel. The heads of each family group, which was a true government of the people, for the people, and by the people, under the God of Heaven were free as long as they remained faithful to God's law.

There was, at first, no Kings in Israel and the original Sanhedrin mentioned in Numbers 11:16 was to stand as a sort of overseer of truth serving the will of God by serving the congregation of the people in righteousness. They were truly titular leaders who served the public and God under the foundational laws of the government, the Ten Commandments. But, eventually, the voice of the people sought a ruler who could exercise authority and who appointed officers over the people from the top-down making new laws of control and oppression. The need for an ekklesia steadily grew again as the people and their governments became more corrupt.

When the Greek city-states found their governments had become too corrupt and oppressive, they would call for an ekklesia, an assembly outside the civil authority of the city. If enough people came out and refused to accept the existing centralized civil authority, that government would collapse. Non-participation has been a successful and peaceful means to free mankind from oppressive civil authority throughout history.

Like the walkout strikes instituted by Gandhi in hope of freeing his people from the oppression of colonization, the act of calling the people out could be a very effective method of obtaining freedom through nonviolence. Gandhi did not only encourage worker strikes, but also practical methods to free society from the need of the corporate benefits and its resulting oppressive civil state. Moses had done the same in Egypt when he taught the people how to live without the exercising authority and benefits of the Pharaoh while still maintaining a viable, cohesive and productive society.

Jesus' procession into Jerusalem was a call for the people to stand against a corrupt oppressive government by offering them a legitimate government that operated differently than Herod the Great. John the Baptist had preached the kingdom of heaven at hand,[35] which was nothing less than a government operating by freewill offerings,[36] voluntary charitable participation[37] and the perfect law of liberty.[38] Jesus preached the same method of self-government and proclaimed that right for all who would remain faithful to Him. It was a powerful and non-violent movement of the people, by the people, and for the people to change the course of history by changing the hearts and minds of men, by altering their relationship with governments of the Gentiles with their leaders who called themselves benefactors but who exercised authority.[39]

The Church and the congregation of the people

The use of the word Church was possibly a poor choice in place of the Greek ekklesia meaning a called out assembly but what men often mean unto evil God turns to good. That word Church has its origin in the meaning of lordship which may be accurate from a certain point of view. The called out must make their Lord truly their Lord by doing what he said. They are to be separate and not be a part of the "world" nor apply or pray for the gifts, gratuities and, benefits of the world while serving the people in a communion of righteous worship.

The ekklesia or Church was founded and established by Jesus Christ, Yahshua, almost 2000 years ago. It was a government established by the anointed King and appointed to His "little flock" to look after His Kingdom. Jesus was the rightful king, the highest son of David, proclaimed by many of the people as the Anointed. The trial before the Sanhedrin was an attempt to impeach Him and therefore end His appointed government. The Pharisees had given the ultimate right to choose who should be king of God's kingdom to the Romans back in the days of Pompey.

Luke 22:29 "And I appoint unto you a kingdom, as my Father hath appointed unto me;"

Jesus was recognized as the king by the existing world government when Pontius Pilate nailed his official proclamation of Christ's kingdom to the cross, which was sealed for all time in the blood of an innocent man. Jesus and His little flock of followers, the called out [ekklesia], were persecuted by the apostate church of that day who abandoned the house of David proclaiming they had no king but Caesar.

At Pentecost thousands of Jews, citizens of Judea, and others were baptized into that government by the appointed followers of the proclaimed and recognized king. All who became members of that kingdom of Heaven were put out[40] of the existing system of benefits offered through the Corban of the Pharisees and began to live a new life according to the precepts of God's government, by faith, hope and charity, and the perfect law of liberty.

God is the same, man is the same, sin is the same. Abraham was called out and eventually brought out many souls. Moses was called back to Egypt, assisted the people through the famines, teaching them the ways of God. He and Israel were cast out of Egypt but had to learn the ways of liberty under God. The people returned to sin with their golden calf and the Levites were called out to become the church in the wilderness.

Are we turning away from God's ways and back to the sin of Cain, Nimrod and the Nicolaitans?

The good news of the Kingdom of Heaven on Earth has been shared with the world. His ekklesia was persecuted. Its chief executive officer is the Holy Spirit, its King is Jesus and its Ruling Judge is YHWH, God the Father. YaHWeH has given all power and authority to Jesus, Yahshua, who in turn has sent us the Holy Spirit to comfort us in our journey toward the Kingdom of God.

Salvation is returning to the Character of the Father like the Son. It is self-sacrifice, service and obedience that we must get right.

What the CHURCH is not

There are a lot of things the Church is not but at least:

And what it is

Who can define His Holy Church?

CHURCH "In its most general sense, the religious society founded and established by Jesus Christ, to receive, preserve, and propagate his doctrines and ordinances."
"A body or community of Christians, united under one form of government by the profession of one faith, and the observance of the same rituals and ceremonies." Black's Law Dictionary 3rd, 4th, 5th, 6th eds.

How do we get into this government of Jesus Christ, this kingdom of Heaven on Earth?

Must we die to get into the Kingdom of Heaven?

"He is not the God of the dead, but the God of the living: ye therefore do greatly err." (Mark 12:27)

What and where is the key to the Kingdom of Heaven?

"And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed [it] unto thee, but my Father which is in heaven. And I say also unto thee, That thou art a rock, and upon this rock I will build my ekklesia (make my coming out); and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." (Matthew 16:17-19)

What is the form of His government?

How does Heaven run its government, it's ekklesia, here on earth?

"But Jesus called them [unto him], and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." (Matthew 20:25-28)

Are you in a government which exercises dominion over you?

If you are, then you are not in a government established by Jesus the Christ and the form of your government is not Christian.

Let every man remain subject to his superior authority; but should you go under authority in exchange for benefits and gratuities?

"All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body [is] not for fornication, but for the Lord; and the Lord for the body. And God hath both raised up the Lord, and will also raise up us by his own power. Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make [them] the members of an harlot? God forbid." (1 Corinthians 6:12-14)

Have you sold the sweat of your brow <http://www.hisholychurch.org/study/gods/cog4eve.php> and gone under the authority and power of another?

Have you sold your land in exchange for gifts and benefits?

"Behold, we [are] servants this day, and [for] the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we [are] servants in it:" Nehemiah 9:36

" And because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal unto it. Nehemiah 9:38

Will you follow?

Is your Church attending to the Weightier matters of the law, judgment, mercy, and faith which include caring for the needs of our neighbors and the widows and orphans of our society through Pure Religion in matters of health, education, and welfare. We are NOT to provide for the needy of society through the Covetous Practices and the men who call themselves benefactors but who exercise authority one over the other like the socialists do.

The Way of Christ was like neither the way of the world of Rome nor the governments of the gentiles who depend on those fathers of the earth through force, fear and fealty who deliver the people back in bondage again like they were in Egypt. Christ's ministers and true Christians do not depend upon systems of social welfare that force the contributions of the people like the corban of the Pharisees which made the word of God to none effect. Many people have been deceived to go the way of Balaam and the Nicolaitan and out of The Way of Christ and have become workers of iniquity.

The Christian conflict with Rome in the first century Church appointed by Christ was because they would not apply to the fathers of the earth for their free bread but instead relied upon a voluntary network providing a daily ministration to the needy of society through Faith, Hope, and Charity by way of freewill offerings of the people, for the people, and by the people through the perfect law of liberty in Free Assemblies according to the ancient pattern of Tuns or Tens as He commanded.

The modern Christians are in need of repentance.

"Follow me!" —Jesus the Christ.


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Footnotes

  1. ↑ Taketh away life
    Proverbs 15:27 "He that is greedy of gain troubleth his own house; but he that hateth gifts shall live."
    Proverbs 1:19 "So [are] the ways of every one that is greedy of gain; [which] taketh away the life of the owners thereof."
    Micah 2:1 "Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand. 2 And they covet fields, and take [them] by violence; and houses, and take [them] away: so they oppress a man and his house, even a man and his heritage.3 Therefore thus saith the LORD; Behold, against this family do I devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: for this time [is] evil."
    Luke 12:23 The life is more than meat, and the body [is more] than raiment.
    John 10:10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have [it] more abundantly.
    John 10:17 Therefore doth my Father love me, because I lay down my life, that I might take it again.
    John 15:13 Greater love hath no man than this, that a man lay down his life for his friends.
    1 John 3:16 Hereby perceive we the love [of God], because he laid down his life for us: and we ought to lay down [our] lives for the brethren.
  2. ↑ 2.0 2.1 2.2 1577 ἐκκλησία ekklesia [ek-klay-see’-ah] from a compound of 1537 and a derivative of 2564 call or 2753 to command; n f; TDNT- 3:501,394; [{See TDNT 352 }] AV-church 115, assembly 3; 118
    1) a gathering of citizens called out from their homes into some public place, an assembly
    1a) an assembly of the people convened at the public place of the council for the purpose of deliberating
    1b) the assembly of the Israelites
    1c) any gathering or throng of men assembled by chance, tumultuously
    1d) in a Christian sense
    1d1) an assembly of Christians gathered for worship in a religious meeting
    1d2) a company of Christians, or of those who, hoping for eternal salvation through Jesus Christ, observe their own religious rites, hold their own religious meetings, and manage their own affairs, according to regulations prescribed for the body for order’s sake
    1d3) those who anywhere, in a city, village, constitute such a company and are united into one body
    1d4) the whole body of Christians scattered throughout the earth
    1d5) the assembly of faithful Christians already dead and received into heaven
    For Synonyms see entry 5897
    • Ekklesia "an assembly of citizens summoned by the crier, the legislative assembly." [R. Scott, and H.G. Liddell, A Greek-English Lexicon, p. 206.]
    • "The assembly of the people, which in Greek cities had the power of final decision in public affairs" [ A German classical philologist, Oskar Seyffert, A Dictionary of Classical Antiquities, pp. 202-203].
  3. ↑ 58 ~ἀγορά~ agora \@ag-or-ah’\@ from ageiro (to gather, probably akin to 1453); ; n f AV-market 6, marketplace 4, street 1; 11
    1) any collection of men, congregation, or assembly, especially of the people
    2) the place of assembly
    2a) for public debating,
    2b) for elections
    2c) for trials {#Ac 16:19}
    2d) for buying and selling {#Mr 7:4}
    2e) for all kinds of business
    3) market place, street {#Mt 11:16 20:3}
  4. ↑ 3831 ~πανήγυρις~ paneguris \@pan-ay’-goo-ris\@ from 3956 and a derivative of 58; n f AV-general assembly 1; 1
    1) a festal gathering of the whole people to celebrate public games or other solemnities
    2) a public festal assembly
  5. ↑ 1859 ἑορτή heorte [heh-or-tay’] of uncertain affinity; n f; AV-feast 26, holy day 1; 27
    1) a feast day, festival
  6. ↑ 2839 ~κοινός~ koinos \@koy-nos’\@ probably from 4862; TDNT-3:789,447; {See TDNT 395} adj AV-common 7, unclean 3, defiled 1, unholy 1; 12
    1) common
    2) common i.e. ordinary, belonging to generality
    2a) by the Jews, unhallowed, profane, Levitically unclean
    It primarily meant "common, mutual, shared, joint".
  7. ↑ 4863 ~συνάγω~ sunago \@soon-ag’-o\@ from 4862 (with) and 71 (bring); ; v AV-gather 15, be gathered together 12, gather together 9, come together 6, be gathered 4, be assembled 3, take in 3, misc 10; 62
    1) to gather together, to gather
    1a) to draw together, collect
    1a1) of fishes
    1a2) of a net in which they are caught
    2) to bring together, assemble, collect
    2a) to join together, join in one (those previously separated)
    2b) to gather together by convoking
    2c) to be gathered i.e. come together, gather, meet
    3) to lead with one’s self
    3a) into one’s home, i.e. to receive hospitably, to entertain
  8. ↑ A thiasos may be a form of a procession, often revelers. In historical Greek society, thiasoi (plural; Greek: θίασοι) were religious organizations whose existence was protected by law.
  9. ↑ 4849 ~συμπόσιον~ sumposion \@soom-pos’-ee-on\@ from a derivative of the alternate of 4844; ; n n AV-company 1, not tr. 1; Repeated twice in Mark 6:39
    1) a drinking party, entertainment
    1a) of the party itself, the guests
    1b) rows of guests
    "The symposium (or symposion) was an important part of ancient Greek culture from the 7th century BCE and was a party held in a private home where Greek males gathered to drink, eat and sing together. Various topics were also discussed such as philosophy, politics, poetry and the issues of the day."
    " The equivalent of a Greek symposium in Roman society is the Latin convivium."
    A Roman convivium according to Marcus Tullius Cicero for the republican period and Seneca suggest that ten to twelve was the maximum number.
    Plato in his "Laws" endorses the benefits of the symposium as a means to test and promote virtue in citizens.
  10. ↑ 4864 ~συναγωγή~ sunagoge \@soon-ag-o-gay’\@ from (the reduplicated form of) 4863; TDNT-7:798,1107; {See TDNT 764} n f AV-synagogue 55, congregation 1, assembly 1; 57
    1) a bringing together, gathering (as of fruits), a contracting
    2) in the NT, an assembling together of men, an assembly of men
    3) a synagogue
    3a) an assembly of Jews formally gathered together to offer prayers and listen to the reading and expositions of the scriptures; assemblies of that sort were held every sabbath and feast day, afterwards also on the second and fifth days of every week; name transferred to an assembly of Christians formally gathered together for religious purposes
    3b) the buildings where those solemn Jewish assemblies are held. Synagogues seem to date their origin from the Babylonian exile. In the times of Jesus and the apostles every town, not only in Palestine, but also among the Gentiles if it contained a considerable number of Jewish inhabitants, had at least one synagogue, the larger towns several or even many. These were also used for trials and inflicting punishment.
    • For Synonyms see entry 5897
  11. ↑ 4863 ~συνάγω~ sunago \@soon-ag’-o\@ from 4862 (with) and 71 (bring); ; v AV-gather 15, be gathered together 12, gather together 9, come together 6, be gathered 4, be assembled 3, take in 3, misc 10; 62
    1) to gather together, to gather
    1a) to draw together, collect
    1a1) of fishes
    1a2) of a net in which they are caught
    2) to bring together, assemble, collect
    2a) to join together, join in one (those previously separated)
    2b) to gather together by convoking
    2c) to be gathered i.e. come together, gather, meet
    3) to lead with one’s self
    3a) into one’s home, i.e. to receive hospitably, to entertain
  12. ↑ 4871 ~συναλίζω~ sunalizo \@soon-al-id’-zo\@ from 4862 and halizo (to throng); ; v AV-assemble together 1; 1
    1) to gather together, assemble
    2) to be assembled, meet with
  13. ↑ 13.0 13.1 05712 ^הדע^ ‘edah \@ay-daw’\@ from 05707 meaning witness in the original sense of fixture; n f; AV-congregation 124, company 13, assembly 9, multitude 1, people 1, swarm 1; 149
    1) congregation, gathering
    • ע Ayin also U. Divine Providence "eye" or "fountain" of five states of kindness or severity. AlefYodNun or nothingness as opposed to AlefShin something [eye, watch] (Numeric value: 70)
    • ד Dalet Selflessness – Charity, back and forth or through a door or pathway, to enter like a fish (Numeric value: 4)
    • ה Hey Expression, Thought, Speech, Action. Manifest seeds of thought and life. [Emphasize, jubilation, window, fence] (Numeric value: 5)
  14. ↑ 14.0 14.1 “Esah (pronounced: E-saw) עשה Ayin Shin Hey,” and it means: to make, to do, to accomplish, to perform, to execute, to furnish or equip, to prepare, provide, to use, or put to use. A council
  15. ↑ 15.0 15.1 06951 ^להק^ qahal \@kaw-hawl’\@ from 06950; n m; AV-congregation 86, assembly 17, company 17, multitude 3; 123
    1) assembly, company, congregation, convocation
    1a) assembly
    1a1) for evil counsel, war or invasion, religious purposes
    1b) company (of returning exiles)
    1c) congregation
    1c1) as organised body
  16. ↑ 16.0 16.1 02199 ^קעז^ za‘aq \@zaw-ak’\@ a primitive root; v; AV-cry 50, cry out 11, assemble 3, called 3, gathered together 2, gathered 2, company 1, proclaimed 1; 73
    1) to cry, cry out, call, call for help
    1a) (Qal)
    1a1) to call (to one’s aid)
    1a2) to cry, cry out (in need)
    1b) (Niphal) to be assembled, be called together, be joined together
    1c) (Hiphil)
    1c1) to call, call out, call together, summon
    1c2) to make a crying, proclaim
    1c3) to have a proclamation made
    1c4) to call out to, call out at
  17. ↑ 17.0 17.1 03054 יָהַד‎ yahad [yaw-had’] denominative from a form corresponding to 03061; v; [BDB-397b] [{See TWOT on 850 }] AV-became Jews 1; 1
    1) (Hithpael) to become a Jew (in fact or in fraud), become Judaised
  18. ↑ The Community Rule from (1QS) the Dead Sea Scrolls were recorded by a community of separatist .
  19. ↑ John 17:6-16, John 15:18-20; Luke 12:30, 6:22; Romans 1:1; 2 Corinthians 6:17; Hebrews 7:26.
  20. ↑ Numbers 3:12, 45, 8:14; Ezra 9:1; Nehemiah 10:28; Acts 4:36...
  21. ↑ 2 Peter 1:11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.
  22. ↑ Leviticus 25:10 “...return every man unto his possession, and ye shall return every man unto his family.” Leviticus 25:41 “... return unto his own family, and unto the possession of his fathers shall he return."
  23. ↑ Acts 2:46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
    Acts 20:20 And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house,
    1 Timothy 5:13 And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.
  24. ↑ Acts 2:46; Acts 5:42; Acts 3:2...; Acts 6; 2 Timothy 2:15
  25. ↑ Liddell and Scott define ekklesia as "an assembly of citizens summoned by the crier, the legislative assembly." [R. Scott, and H.G. Liddell, A Greek-English Lexicon, p. 206.]
    • Thayer's lexicon says, "an assembly of the people convened at the public place of council for the purpose of deliberating" [J. H. Thayer, A Greek-English Lexicon of the New Testament, p. 196].
    • Trench gives the meaning as "the lawful assembly in a free Greek city of all those possessed of the rights of citizenship, for the transaction of public affairs. That they were summoned is expressed in the latter part of the word; that they were summoned out of the whole population, a select portion of it, including neither the populace, nor yet strangers nor those who had forfeited their civic rights--- this is expressed in the first. Both calling and calling out, are moments to be remembered, when the word is assumed into a higher Christian sense, for in them the chief part of its peculiar adaptation to its auguster uses lies." [Dean Richard Chenevix Trench, Synonyms of the New Testament, 7th ed., pp. 1-7].
    • Seyffert's dictionary states, "The assembly of the people, which in Greek cities had the power of final decision in public affairs" [A German classical philologist, Oskar Seyffert, A Dictionary of Classical Antiquities, pp. 202-203].
  26. ↑ 06950 ^להק^ qahal \@’ kaw-hal’\@ a primitive root; v; AV-(gather, assemble) together 14, gather 16, assembled 9; 39
    1) to assemble, gather
    1a) (Niphal) to assemble
    1a1) for religious reasons
    1a2) for political reasons
    1b) (Hiphil) to summon an assembly
    1b1) for war, judgment
    1b2) for religious purposes
    https://biblehub.com/hebrew/hakhel_6950.htm
  27. ↑ 06951 ^להק^ qahal \@kaw-hawl’\@ from 06950; n m; AV-congregation 86, assembly 17, company 17, multitude 3; 123
    1) assembly, company, congregation, convocation
    1a) assembly
    1a1) for evil counsel, war or invasion, religious purposes
    1b) company (of returning exiles)
    1c) congregation
    1c1) as organised body
  28. ↑ Draco, also spelled Dracon, (flourished 7th century bc), Athenian lawgiver whose harsh legal code punished both trivial and serious crimes in Athens with death—hence the continued use of the word draconian to describe repressive legal measures. The six junior archons (thesmotetai), or magistrates, are said by Aristotle to have been instituted in Athens after 683 bc to record the laws.
  29. ↑ STRATEGUS is a leader of an ancient and especially an ancient Greek army.
  30. ↑ Julia Banks and her husband Robert have been involved with home churches for over twenty-five years. Together they have led seminars and assisted congregations in developing this style of gathering in many parts of the world. Julia coordinated the community house in which she and Robert live with a group of students. Church Comes Home: Banks, Robert, Banks, Julia:
  31. ↑ Luke 10:1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come... 17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
  32. ↑ There were many requirements and directives for these called out and appointed men which we list in the Free Church Report.
  33. ↑ General Prologue to the John Wycliffe Bible translation of 1384.
  34. ↑ Numbers 3:41 And thou shalt take the Levites for me (I am the LORD) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel.
    Numbers 3:45 Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the LORD.
    Numbers 3:46 And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites;
    Numbers 8:18 And I have taken the Levites for all the firstborn of the children of Israel.
    Nehemiah 10:36 Also the firstborn of our sons, and of our cattle, as [it is] written in the law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God:
    Matthew 1:25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
    Luke 2:7 And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.
    Romans 8:29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
    Colossians 1:15 Who is the image of the invisible God, the firstborn of every creature:
    Colossians 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
    Hebrews 11:28 Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.
    Hebrews 12:23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect.
  35. ↑ Matthew 3:2 And saying, Repent ye: for the kingdom of heaven is at hand.
  36. ↑ Exodus 35:29 The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses.
  37. ↑ Luke 3:11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
  38. ↑ James 1:25 But whoso looketh into the perfect law of liberty, and continueth [therein], he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
  39. ↑ Matthew 20:25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. Mark 10:42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. Luke 22:25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.
  40. ↑ John 9:22 These [words] spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.
  41. ↑ Matthew 20:25-26 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister;
    Mark 10:42-43 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister:
    Luke 22:25-26 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.


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