synagogue Summary and Overview

(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 (Ezek. 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 (Ezra 8:15; Neh. 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 (Acts 9:20; 13:5; 17:1; 17:17; 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' (Neh. 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 (Luke 4:20); the 'chief seats' (Matt. 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 Luke 4:15, 22; Acts 13:14.) The synagogue was also sometimes used as a court of judicature, in which the rulers presided (Matt. 10:17; Mark 5:22; Luke 12:11; 21:12; Acts 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 (Matt. 13:54; Mark 6:2; John 18:20; Acts 13:5, 15, 44; 14:1; 17:2-4, 10, 17; 18:4, 26; 19:8). To be "put out of the synagogue," a phrase used by John (9:22; 12:42; 16:2), means to be excommunicated.

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. #Ac 16:13| 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, #Mt 23:6| and to which the wealthy and honored worshipper was invited. #Jas 2:2,3| 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." #Lu 8:41,49; 13:14; Ac 18:8,17| 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, #Re 1:20; 2:1| 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," #Ac 15:21| 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 #Ac 13:15| 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, #Ac 3:1; 10:3,9| and had been probably for some time before, #Ps 55:17; Da 6:10| 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. #1Co 14:16| 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-- #Mt 10:17; Mr 13:9| --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.

SYN'AGOGUE (an assemblage). There is no conclusive evidence that stated meetings of the people for social religious services, or meetings for receiving public instruction, were known among the Jews before the Captivity. After that event such meetings became common, and were called synagogues. They were probably held at first in private houses or in the open air. After a time buildings were erected expressly for their use, and these were also called "synagogues," signifying properly the collection of worshippers, but figuratively the place of meeting. Tradition says there were no less than four hundred and eighty of these buildings in the city of Jerusalem before it was subdued by the Romans. Probably this is an exaggeration. To build a synagogue was considered a deed of piety and public usefulness. Luke 7:5. They might be built in any place where there were worshippers enough to associate for the purpose. Ruins of ancient synagogues are found at Tell Hum, Meiron, Safed, Arbela, and Kefr-Bereim. There was some resemblance between the construction of these synagogues and that of the temple. The centre building. which was called the temple, was furnished with an ark or chest containing the copy of the Law which was read. A low desk or pulpit was erected about the middle of the synagogue. Some of the seats were higher than others, and were assigned to the elders. They were called chief or uppermost seats. Matt 23:6. The officers of each synagogue were: 1. The archisynagogus, "the chief ruler of the synagogue." Mark 5:35; Acts 18:8. 2. The council, composed of aged and influential men, presided over by the chief ruler, Mark 6:22; Acts 13:15, who had authority to scourge and to excommunicate. Matt 10:17; John 16:2. 3. "The minister." Luke 4:20, who got the building ready for service and taught the school connected with the synagogue. 4. At least two alms-collectors, and at least three distributers. 5. One who was not a permanent officer, but who offered prayer and read the Scriptures as the "delegate of the congregation." Some erroneously connect this office with that of "the angel of the congregation." Rev 1:20. 6. Three of the council, the "delegate," the three deacons for alms, the interpreter, who read the Hebrew and translated it into the vernacular, the theological schoolmaster and his interpreter; these constituted the so-called "men of leisure," permanently on duty, who constituted a congregation (ten being the minimum number), "so that there might be no delay in beginning the service at the proper hour, and that no single worshipper might go away disappointed." The service of the synagogue was as follows: The people being seated, the minister, or 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. Matt 6:5; Mark 11:25; Luke 18:11, 2 Kgs 11:13. The prayers were nineteen in number, and were closed by reading Deut 6:4-9; Deut 11:13-21; Num 15:37-41. 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 Acts 13:15, Gen 1:27; Acts 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, Neh 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 officers or by some distinguished person who happened to be present. This happened with our Synagogue at Meiron. (After Photograph of Palestine Fund.) Saviour, Luke 4:17-20, and there are several other instances recorded of himself and his disciples teaching in the synagogues. Matt 13:54; Mark 6:2; John 18:20; Acts 13:5, 2 Sam 20:15, Jer 48:44; Eze 14:1; Acts 17:2-4, John 17:10, Acts 17:17; Deut 18:4, Josh 18:26; Josh 19:8. The whole service concluded with a short prayer or benediction. The days of public worship were the second, fifth, and seventh; the hours, the third, sixth, and ninth.

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 (James 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Revelation 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isaiah 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1 Samuel 20:5; 2 Kings 4:23). Jehoshaphat's mission of priests and Levites (2 Chronicles 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (Deuteronomy 31:10-13). In Psalm 74:4; Psalm 74:8 (compare Jeremiah 52:13; Jeremiah 52:17, 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 Exodus 33:7, compare Exodus 29:42-43. So in Lamentations 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 Psalm 107:32, "the congregation of the people ... the assembly of the elders" (Ezra 3:1). The prophets' assemblies for psalmody and worship led the way (1 Samuel 9:12; 1 Samuel 10:5; 1 Samuel 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 (Ezekiel 8:1; Ezekiel 11:15-16; Ezekiel 14:1; Ezekiel 20:1); in Ezekiel 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 (Ezra 8:15; Nehemiah 8:2; Nehemiah 9:1; Zechariah 7:5; Acts 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Acts 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 (Luke 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 (Matthew 23:6; James 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 (Luke 7:3; Luke 8:41; Luke 8:49). The elders were called parnasiym, "pastors," "shepherds" (Ephesians 4:11; 1 Peter 5:1), ruling over the flock (1 Timothy 5:17; Hebrews 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" (Revelation 1:20; Revelation 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 (1 Timothy 3:1-7; Titus 1:6-9). The chazzan or "minister" (Luke 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. (Deuteronomy 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1 Timothy 3:16; 2 Timothy 1:13, the "Lord's prayer" (Luke 11), the "order" (1 Corinthians 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 (Acts 13:15; Acts 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 (Acts 3:1; Acts 10:3; Acts 10:9); so in Old Testament, Psalm 55:17; Daniel 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 (1 Corinthians 11:20; Revelation 1:10). Preparatory ablutions (Hebrews 10:22; John 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Luke 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1 Corinthians 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 (1 Corinthians 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Matthew 10:17; Mark 13:9; Luke 12:11; Luke 21:12; John 12:42; John 9:22): so the church (1 Corinthians 6:1-8; 1 Corinthians 16:22; Galatians 1:8-9; 1 Corinthians 5:5; 1 Timothy 1:20; Matthew 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Acts 9:2; Acts 22:5). The Great Synagogue (Mark 7:3 "the elders"; Matthew 5:21-27; Matthew 5:33, "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 (Daniel 9:4; Jeremiah 32:18; Deuteronomy 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 Nehemiah 8:13, "chiefs of the fathers of all the people, the priests; and the Levites ... Ezra the scribe" presiding. The likelihood is that some council was framed at the return from Babylon to arrange religious matters, the forerunner of the Sanhedrin. Vitringa's work on the synagogue, published in 1696, is the chief authority. In the last times of Jerusalem 480 synagogues were said to be there (see Acts 6:9). Lieut. Conder found by measurement (taking the cubit at 16 in.) that a synagogue was 30 cubits by 40, and its pillars 10 ft. high exactly. There are in Israel eleven specimens of synagogues existing; two at Kefr Bir'im, one at Meiron, Irbid, Tell Hum, Kerazeh, Nebratein, two at El Jish, one at Umm el 'Amed, and Sufsaf. In plan and ornamentation they are much alike. They are not on high ground, nor so built that the worshipper on entering faced Jerusalem, except that at Irbid, The carved figures of animals occur in six out of the eleven. In all these respects they betray their later origin, as vitally differing from the known form of synagogue and tenets of the earlier Jews. Their erection began probably at the close of the second century, the Jews employing Roman workmen, at the dictation of Roman rulers in the time of Antoninus Pins and Alexander Severus, during the spiritual supremacy of the Jewish patriarch of Tiberias. (See TIBERIAS.) Their date is between A.D. 150 and 300. frontExploration Quarterly Statement, July 1878, p. 123.)