Difference between revisions of "Synagogue"

<p> 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 (&nbsp;James 2:2). The Jews' malice against [[Christianity]] caused Christians to leave the term "synagogue" to the Jews (&nbsp;Revelation 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (&nbsp;Isaiah 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (&nbsp;1 Samuel 20:5; &nbsp;2 Kings 4:23). </p> <p> Jehoshaphat's mission of priests and Levites (&nbsp;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 (&nbsp;Deuteronomy 31:10-13). In &nbsp;Psalms 74:4; &nbsp;Psalms 74:8 ''(Compare '' &nbsp;Jeremiah 52:13 ''; '' &nbsp;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 &nbsp;Exodus 33:7, compare &nbsp;Exodus 29:42-43. So in &nbsp;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 &nbsp;Psalms 107:32, "the congregation of the people ... the assembly of the elders" (&nbsp;Ezra 3:1). The prophets' assemblies for psalmody and worship led the way (&nbsp;1 Samuel 9:12; &nbsp;1 Samuel 10:5; &nbsp;1 Samuel 19:20-24). </p> <p> 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 (&nbsp;Ezekiel 8:1; &nbsp;Ezekiel 11:15-16; &nbsp;Ezekiel 14:1; &nbsp;Ezekiel 20:1); in &nbsp;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 (&nbsp;Ezra 8:15; &nbsp;Nehemiah 8:2; &nbsp;Nehemiah 9:1; &nbsp;Zechariah 7:5; &nbsp;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 (&nbsp;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. </p> <p> 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 (&nbsp;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 (&nbsp;Matthew 23:6; &nbsp;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 (&nbsp;Luke 7:3; &nbsp;Luke 8:41; &nbsp;Luke 8:49). </p> <p> The elders were called '''''Parnasiym''''' , "pastors," "shepherds" (&nbsp;Ephesians 4:11; &nbsp;1 Peter 5:1), ruling over the flock (&nbsp;1 Timothy 5:17; &nbsp;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" (&nbsp;Revelation 1:20; &nbsp;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 (&nbsp;1 Timothy 3:1-7; &nbsp;Titus 1:6-9). The '''''Chazzan''''' or "minister" ''('' &nbsp;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. </p> <p> 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. (&nbsp;Deuteronomy 6:4), and "prayers", the '''''Kadish''''' , '''''Shemoneh''''' ''''''Esreh''''' , '''''Berachoth''''' ; ''(Compare Brief Creeds, '' &nbsp;1 Timothy 3:16 ''; '' &nbsp;2 Timothy 1:13 '', The "Lord'S Prayer" (Luke 11)'' , the "order" (&nbsp;1 Corinthians 14:40);) the teaching out of the law, which was read in a cycle, once through in three years. </p> <p> The prophets were similarly read as second lessons; the exposition ( '''''Derash''''' ) or "word of exhortation" followed (&nbsp;Acts 13:15; &nbsp;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 (&nbsp;Acts 3:1; &nbsp;Acts 10:3; &nbsp;Acts 10:9); so in Old Testament, &nbsp;Psalms 55:17; &nbsp;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 (&nbsp;1 Corinthians 11:20; &nbsp;Revelation 1:10). </p> <p> Preparatory ablutions (&nbsp;Hebrews 10:22; &nbsp;John 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (&nbsp;Luke 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (&nbsp;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 (&nbsp;1 Corinthians 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (&nbsp;Matthew 10:17; &nbsp;Mark 13:9; &nbsp;Luke 12:11; &nbsp;Luke 21:12; &nbsp;John 12:42; &nbsp;John 9:22): so the church (&nbsp;1 Corinthians 6:1-8; &nbsp;1 Corinthians 16:22; &nbsp;Galatians 1:8-9; &nbsp;1 Corinthians 5:5; &nbsp;1 Timothy 1:20; &nbsp;Matthew 18:15-18); also to seize and send for trial before the [[Sanhedrin]] at Jerusalem (&nbsp;Acts 9:2; &nbsp;Acts 22:5). </p> <p> The Great Synagogue ''('' &nbsp;Mark 7:3 '' "The Elders"; '' &nbsp;Matthew 5:21-27 ''; '' &nbsp;Matthew 5:33 '', "They Of Old Time")'' is represented in the rabbinical book, '''''Ρirke Αboth''''' ("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 (&nbsp;Daniel 9:4; &nbsp;Jeremiah 32:18; &nbsp;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" '''''Ρurim''''' , organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See [[Scribes]] .) </p> <p> The only Old Testament notice of anything like such a body is &nbsp;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 &nbsp;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. </p> <p> There are in Palestine 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. (See (Palestine Exploration Quarterly Statement, July 1878, p. 123.) </p>

<p> '''Synagogue.''' '''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. &nbsp;Ezra 8:15; &nbsp;Nehemiah 8:2; &nbsp;Nehemiah 9:1; &nbsp;Zechariah 7:5. </p> <p> 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. &nbsp;Acts 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. </p> <p> '''Structure.''' - The size of a synagogue varied with the population. Its position was, however, determinate. It 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 &nbsp;Luke 7:5, by a friend or proselyte. </p> <p> 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, &nbsp;Matthew 23:6, and to which the wealthy and honored worshipper was invited. &nbsp;James 2:2-3. </p> <p> 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. </p> <p> The congregation were divided, men on one side, women on the other, with 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. </p> <p> '''Officers.''' - In smaller towns, there was often, but one rabbi. Where a fuller organization was possible, there was a college of elders, &nbsp;Luke 7:3, presided over by one, who was "the chief of the synagogue." &nbsp;Luke 8:41; &nbsp;Luke 8:49; &nbsp;Luke 13:14; &nbsp;Acts 18:8; &nbsp;Acts 18:17. The most prominent functionary, in a large synagogue, was known as the '''sheliach''' , ( '''legatus''' ). </p> <p> 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, &nbsp;Luke 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]] , &nbsp;Revelation 1:20; &nbsp;Revelation 2:1, perhaps, also in the apostle of the Christian Church. </p> <p> '''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, &nbsp;Luke 11:1, as the [[Baptist]] had done before for his disciples, as every rabbi did for his. </p> <p> "Moses" was "read in the synagogues every [[Sabbath]] day," &nbsp;Acts 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''' , &nbsp;Acts 13:15, the ''Exposition, The Sermon'' of the synagogue. </p> <p> 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, &nbsp;Acts 3:1; &nbsp;Acts 10:3; &nbsp;Acts 10:9 , and had been, probably, for some time before, &nbsp;Psalms 55:17; &nbsp;Daniel 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. </p> <p> 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. </p> <p> 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, &nbsp;John 13:1-15; &nbsp;Hebrews 10:22; standing, and not kneeling, as the attitude of prayer, &nbsp;Luke 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. &nbsp;1 Corinthians 14:16. </p> <p> '''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 - &nbsp;Matthew 10:17; &nbsp;Mark 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. </p> <p> 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. </p>

<p> This word occurs but once in the A.V. of the Old Testament, &nbsp;Psalm 74:8 , but the same Hebrew word ( <i> moed </i> ) is many times translated 'congregation.' Mr. Darby, and the R.V. <i> margin </i> translate in &nbsp;Psalm 74:8 "places of assembly." The word συναγωγή 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. &nbsp; Nehemiah 8 , &nbsp;Nehemiah 9 . </p> <p> 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. &nbsp;Luke 7:5 . </p> <p> 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, &nbsp;Matthew 23:6 , and &nbsp;James 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. </p> <p> It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from &nbsp;Acts 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. &nbsp; Matthew 6:2,5 . </p> <p> It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. &nbsp;Matthew 4:23 . In &nbsp;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 &nbsp; Acts 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming." </p> <p> Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, &nbsp;Acts 9:20; and often afterwards he 'reasoned' or 'disputed' (διαλέγομαι)with the Jews in their synagogues. &nbsp;Acts 18:4,19; &nbsp;Acts 19:8 . </p> <p> 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 — reference being constantly made to the scriptures which they professed to reverence and to follow. The reality of the testimony was happily proved by the salvation of many, and which left those who refused it without excuse. </p> <p> To be "put out of the synagogue" was the Jewish excommunication. The Lord told His disciples that this would be enforced towards them. &nbsp;John 9:22; &nbsp;John 16:2 . The only case recorded is that of the man born blind, when he bore testimony to Christ. It was a happy exchange for him, for the Lord thereupon revealed Himself to him as the Son of God. &nbsp;John 9:34-38 . Of others we read that many of the chief rulers believed on the Lord, but feared to confess Him lest they should be cast out, "for they loved the praise of men more than the praise of God." &nbsp;John 12:42,43 . </p> <p> It is evident from what [[Pilate]] said to the Jews in reference to the Lord — "Take ye him, and judge him according to your law" — that they were allowed to judge certain matters and to inflict limited punishments. &nbsp;John 18:31 . This appears to have been carried out wherever there was a synagogue, though it is not clear who were the judges, probably the 'elders' mentioned in &nbsp;Luke 7:3 . The Lord told His disciples that they would be scourged in the synagogues, &nbsp;Matthew 10:17; and Paul confessed that when persecuting the church he had imprisoned and beaten in every synagogue those that believed on the Lord. &nbsp;Acts 22:19 . Paul himself doubtless suffered the like punishment in the same buildings. &nbsp;2 Corinthians 11:24 . Thus a very undignified use was made of their places of worship. </p> <p> The officials connected with the synagogues were </p> <p> <i> 1. </i> the <i> zaqenim, </i> πρεσβύτεροι, the elders. &nbsp; Luke 7 . These were presided over by </p> <p> <i> 2. </i> an ἀρχισυνάγωγος, ruler of the synagogue. &nbsp; Mark 5:22,35,36,38; &nbsp;Luke 8:49; &nbsp;Luke 13:14; &nbsp;Acts 13:15; &nbsp;Acts 18:8,17 . In the last two passages the A.V. has 'chief ruler,' but the Greek is the same. </p> <p> <i> 3. </i> the <i> sheliach, </i> a delegate of the congregation, who acted as chief reader: he is not mentioned in the New Testament. </p> <p> <i> 4. </i> the <i> chazzan, </i> ὑπηρέτης, translated in the A.V. 'servant, minister, officer,' only once mentioned in connection with the synagogue as the 'attendant' to whom the Lord gave the book when He had done reading. &nbsp;Luke 4:20 . </p> <p> <i> 5. </i> the <i> batlanim, </i> described as 'leisure men,' who attended meetings regularly. There were at least ten of these attached to each synagogue, so as to form a quorum, ten being the lowest number to form a congregation. </p> <p> [[Synagogue Of Satan]]  Some who professed, like Jews, to have a claim to be considered the people of God on the ground of hereditary right. These are declared to be liars, for they really form a congregation of Satan, doing his work in seducing the saints from their heavenly character. &nbsp;Revelation 2:9; &nbsp;Revelation 3:9 . In both cases they may be Jews actually, though disowned of God. </p>

<div> '''1: '''''Συναγωγή''''' ''' (Strong'S #4864 — Noun [[Feminine]] — sunagoge — soon-ag-o-gay' ) </div> <p> properly "a bringing together" (sun, "together," ago, "to bring"), denoted (a) "a gathering of things, a collection," then, of "persons, an assembling, of Jewish religious gatherings," e.g., &nbsp;Acts 9:2; an assembly of Christian Jews, &nbsp;James 2:2 , RV, "synagogue" (AV, marg.; text, "assembly"); a company dominated by the power and activity of Satan, &nbsp;Revelation 2:9; &nbsp;3:9; (b) by metonymy, "the building" in which the gathering is held, e.g. &nbsp;Matthew 6:2; &nbsp;Mark 1:21 . The origin of the Jewish "synagogue" is probably to be assigned to the time of the Babylonian exile. Having no temple, the Jews assembled on the Sabbath to hear the Law read, and the practice continued in various buildings after the return. Cp. &nbsp;Psalm 74:8 . </p>

<p> ''''' sin´a ''''' - ''''' gog ''''' : </p> <p> 1. Name </p> <p> 2. Origin </p> <p> 3. Spread of Synagogues </p> <p> 4. The [[Building]] </p> <p> (1) The Site </p> <p> (2) The Structure </p> <p> (3) The Furniture </p> <p> 5. The Officials </p> <p> (1) The [[Elders]] </p> <p> (2) The Ruler </p> <p> (3) The [[Servant]] (or Servants) </p> <p> (4) Delegate of the [[Congregation]] </p> <p> (5) The [[Interpreter]] </p> <p> (6) The Almoners </p> <p> 6. The [[Service]] </p> <p> (1) Recitation of the "Shema'" </p> <p> (2) Prayers </p> <p> (3) [[Reading]] of the Law and the Prophets </p> <p> (4) The [[Sermon]] </p> <p> (5) The [[Benediction]] </p> <p> [[Literature]] </p> 1. Name: <p> Synagogue, Greek συναγωγή , <i> ''''' sunagōgḗ ''''' </i> , "gathering" (&nbsp; Acts 13:43 ), "gathering-place" (&nbsp;Luke 7:5 ), was the name applied to the Jewish place of worship in later Judaism in and outside of Palestine <i> ''''' Proseuchḗ ''''' </i> , "a place of prayer" (&nbsp;Acts 16:13 ), was probably more of the nature of an enclosure, marking off the sacred spot from the profane foot, than of a roofed building like a synagogue. <i> ''''' Sabbateı́on ''''' </i> in <i> Ant. </i> , XV, i, 2, most probably also meant synagogue. In the Mishna we find for synagogue <i> ''''' bēth ''''' </i> <i> ''''' ha ''''' </i> - <i> ''''' keneṣeth ''''' </i> , in the [[Targums]] and Talmud <i> ''''' bē ''''' </i> - <i> ''''' khenı̄shtā' ''''' </i> , or simply <i> ''''' kenı̄shtā' ''''' </i> . The oldest Christian meetings and meeting-places were modeled on the pattern of the synagogues, and, in Christian-Palestinian Aramaic the word <i> ''''' kenı̄shtā' ''''' </i> is used for the Christian church (compare Zahn, <i> Tatian's [[Diatessaron]] </i> , 335). </p> 2. Origin: <p> That the synagogue was, in the time of our Lord, one of the most important religious institutions of the Jews is clear from the fact that it was thought to have been instituted by Moses ( <i> Apion </i> , ii, 17; Philo, <i> De Vita Moses </i> , iii. 27; compare [[Targum]] Jer to &nbsp; Exodus 18:20 ). It must have come into being during the Babylonian exile. At that time the more devout Jews, far from their native land, having no sanctuary or altar, no doubt felt drawn from time to time, especially on Sabbath and feast days, to gather round those who were specially pious and God-fearing, in order to listen to the word of God and engage in some kind of worship. That such meetings were not uncommon is made probable by &nbsp;Ezekiel 14:1; &nbsp;Ezekiel 20:1 . This would furnish a basis for the institution of the synagogue. After the exile the synagogue remained and even developed as a counterpoise to the absolute sacerdotalism of the temple, and must have been felt absolutely necessary for the Jews of the Dispersion. Though at first it was meant only for the exposition of the Law, it was natural that in the course of time prayers and preaching should be added to the service. Thus these meetings, which at first were only held on Sabbaths and feast days, came also to be held on other days, and at the same hours with the services in the temple. The essential aim, however, of the synagogue was not prayer, but instruction in the Law for all classes of the people. Philo calls the synagogues "houses of instruction, where the philosophy of the fathers and all manner of virtues were taught" (compare &nbsp;Matthew 4:23; &nbsp;Mark 1:21; &nbsp;Mark 6:2; &nbsp;Luke 4:15 , &nbsp;Luke 4:33; &nbsp;Luke 6:6; &nbsp;Luke 13:10; &nbsp;John 6:59; &nbsp;John 18:20; <i> CAp </i> , ii, 17). </p> 3. Spread of Synagogues: <p> In Palestine the synagogues were scattered all over the country, all the larger towns having one or more (e.g. Nazareth, &nbsp;Matthew 13:54; Capernaum, &nbsp;Matthew 12:9 ). In Jerusalem, in spite of the fact that the Temple was there, there were many synagogues, and all parts of the [[Diaspora]] were represented by particular synagogues (&nbsp;Acts 6:9 ). Also in heathen lands, wherever there was a certain number of Jews, they had their own synagogue: e.g. Damascus (&nbsp;Acts 9:2 ), [[Salamis]] (&nbsp;Acts 13:5 ), Antioch of Pisidia (&nbsp;Acts 13:14 ), [[Thessalonica]] (&nbsp;Acts 17:1 ), Corinth (&nbsp;Acts 18:4 ), Alexandria (Philo, <i> [[Leg]] [[Ad]] Cai </i> , xx), Rome (ibid., xxiii). The papyrus finds of recent years contain many references to Jewish synagogues in Egypt, from the time of [[Euergetes]] (247-221 BC) onward. According to Philo ( <i> Quod omnis probus liber sit </i> , xii, et al.) the Essenes had their own synagogues, and, from <i> ''''' ‛Ābhōth ''''' </i> 3 10, it seems that "the people of the land," i.e. the masses, especially in the country, who were far removed from the influence of the scribes, and were even opposed to their narrow interpretation of the Law had their own synagogues. </p> 4. The Building: <p> <b> (1) The Site. </b> </p> <p> There is no evidence that in Palestine the synagogues were always required to be built upon high ground, or at least that they should overlook all other houses (compare <i> Pefs </i> , July, 1878,126), though we read in the Talmud that this was one of the requirements ( <i> ''''' Tōṣ ''''' </i> <i> ''''' Meghillāh ''''' </i> , edition Zunz, 4:227; <i> ''''' Shabbāth ''''' </i> 11a). From &nbsp; Acts 16:13 it does not follow that synagogues were intentionally built outside the city, and near water for the sake of ceremonial washing (compare <i> Monatsschr. fur Gesch. und Wissensch. des Judenthums </i> , 1889, 167-70; Hjp Ii , 370). </p> <p> <b> (2) The Structure. </b> </p> <p> Of the style of the architecture we have no positive records. From the description in the Talmud of the synagogue at Alexandria ( <i> ''''' Tōṣ ''''' </i> <i> ''''' Ṣukkāh ''''' </i> , edition Zunz, 198 20; <i> ''''' Ṣukkāh ''''' </i> 51b one imagrees the synagogues to have been modeled on the pattern of the temple or of the temple court. From the excavations in Palestine we find that in the building the stone of the country was used. On the lintels of the doors were different forms of ornamentation, e.g. seven-branched candlesticks, an open flower between two paschal lambs, or vine leaves with bunches of grapes, or, as in Capernaum, a pot of manna between two representations of Aaron's rod. The inside plan "is generally that of two double colonnades, which seem to have formed the body of the synagogue, the aisles East and West being probably used as passages. The intercolumnar distance is very small, never greater than 9 1/2 ft." (Edersheim). Because of a certain adaptation of the corner columns at the northern end, Edersheim supposes that a woman's gallery was once erected there. It does not appear, however, from the Old Testament or New Testament or the oldest Jewish tradition that there was any special gallery for women. It should be noted, as against this conclusion, that in <i> De Vita Contemplativa </i> , attributed by some to Philo, a certain passage (sec. iii) seems to imply the existence of such a gallery. </p> <p> <b> (3) The Furniture. </b> </p> <p> We only know that there was a movable ark in which the rolls of the Law and the Prophets were kept. It was called <i> ''''' 'ărōn ''''' </i> <i> ''''' ha ''''' </i> - <i> ''''' ḳōdhesh ''''' </i> , but chiefly <i> ''''' tēbhāh ''''' </i> ( <i> ''''' Meghillāh ''''' </i> 3 1; <i> ''''' Nedhārim ''''' </i> 5 5; <i> ''''' Ta‛ănı̄th ''''' </i> 2 1,2), and it stood facing the entrance. According to <i> ''''' Ta‛ănı̄th ''''' </i> 15a it was taken out and carried in a procession on fast days. In front of the ark, and facing the congregation, were the "chief seats" (see [[Chief Seats]] ) for the rulers of the synagogue and the learned men (&nbsp;Matthew 23:6 ). From &nbsp;Nehemiah 8:4 and &nbsp; Nehemiah 9:4 it appears that the <i> ''''' bēmah ''''' </i> (Jerusalem <i> ''''' Meghillāh ''''' </i> 3 1), a platform from which the Law was read, although it is not mentioned in the New Testament, was of ancient date, and in use in the time of Christ. </p> 5. The Officials: <p> <b> (1) The Elders. </b> </p> <p> These officials (&nbsp;Luke 7:3 ) formed the local tribunal, and in purely Jewish localities acted as a Committee of Management of the affairs of the synagogue (compare <i> ''''' Berākhōth ''''' </i> 4 7; <i> ''''' Nedhārim ''''' </i> 5 5; <i> ''''' Meghillāh ''''' </i> 3 1). To them belonged, most probably, among other things, the power to excommunicate (compare &nbsp;Ezra 10:8; &nbsp;Luke 6:22; &nbsp;John 9:22; &nbsp;John 12:42; &nbsp;John 16:2; <i> ''''' ‛Ēdhuyōth ''''' </i> 5 6; <i> ''''' Ta‛ănı̄th ''''' </i> 3 8; <i> ''''' Middōth ''''' </i> 2 2). </p> <p> <b> (2) The Ruler. </b> </p> <p> Greek <i> ''''' archisunágōgos ''''' </i> (&nbsp; Mark 5:35; &nbsp;Luke 8:41 , &nbsp;Luke 8:49; &nbsp;Luke 13:14; &nbsp;Acts 18:8 , &nbsp;Acts 18:17 ), Hebrew <i> ''''' rō'sh ''''' </i> <i> ''''' ha ''''' </i> - <i> ''''' keneseth ''''' </i> ( <i> ''''' Ṣōtāh ''''' </i> 7 7, 8). In some synagogues there were several rulers (&nbsp;Mark 5:22; &nbsp;Acts 13:15 ). They were most probably chosen from among the elders. It was the ruler's business to control the synagogue services, as for instance to decide who was to be called upon to read from the Law and the Prophets ( <i> ''''' Yōmā' ''''' </i> 7 1) and to preach (&nbsp;Acts 13:15; compare &nbsp;Luke 13:14 ); he had to look after the discussions, and generally to keep order. </p> <p> <b> (3) The Servant (or Servants). </b> </p> <p> Greek <i> ''''' hupērétēs ''''' </i> ; Talmud <i> ''''' ḥazzān ''''' </i> (&nbsp; Luke 4:20; <i> ''''' Yōmā ''''' </i> 7 1; <i> ''''' Ṣōtāh ''''' </i> 7 7, 8). He had to see to the lighting of the synagogue and to keep the building clean. He it was who wielded the scourge when punishment had to be meted out to anyone in the synagogue (&nbsp;Matthew 10:17; &nbsp;Matthew 23:34; &nbsp;Mark 13:9; &nbsp;Acts 22:19; compare <i> ''''' Maḳḳōth ''''' </i> 16). From <i> ''''' Shabbāth ''''' </i> 1 3 it seems that the <i> ''''' ḥazzān ''''' </i> was also an elementary teacher. See [[Education]] . </p> <p> <b> (4) Delegate of the Congregation. </b> </p> <p> Hebrew <i> ''''' shelı̄aḥ ''''' </i> <i> ''''' cibbūr ''''' </i> ( <i> ''''' Rō'sh ''''' </i> <i> ''''' ha ''''' </i> - <i> ''''' shānāh ''''' </i> 4 9; <i> ''''' Berākhōth ''''' </i> 5 5). This office was not permanent, but one was chosen at each meeting by the ruler to fill it, and he conducted the prayers. According to <i> ''''' Meghillāh ''''' </i> 4 5, he who was asked to read the Scriptures was also expected to read the prayers. He had to be a man of good character. </p> <p> <b> (5) The Interpreter. </b> </p> <p> Hebrew <i> ''''' methōrgemān ''''' </i> . It was his duty to translate into Aramaic the passages of the Law and the Prophets which were read in Hebrew ( <i> ''''' Meghillāh ''''' </i> 3 3; compare &nbsp; 1 Corinthians 14:28 ). This also was probably not a permanent office, but was filled at each meeting by one chosen by the ruler. </p> <p> <b> (6) The Almoners. </b> </p> <p> ( <i> ''''' Demā'ı̄ ''''' </i> 3 1; <i> ''''' Ḳiddūshı̄n ''''' </i> 4 5). [[Alms]] for the poor were collected in the synagogue (compare &nbsp; Matthew 6:2 ). According to <i> ''''' Pē'āh ''''' </i> 8 7, the collecting was to be done by at least two persons, and the distributing by at least three. </p> 6. The Service: <p> <b> (1) Recitation of the "Shema'". </b> </p> <p> At least ten persons bad to be present for regular worship ( <i> ''''' Meghillāh ''''' </i> 4 3; <i> ''''' Ṣanhedhrı̄n ''''' </i> 1 6). There were special services on Saturdays and feast days. In order to keep the synagogue services uniform with those of the temple, both were held at the same hours. The order of service was as follows: the recitation of the <i> ''''' shema‛ ''''' </i> , i.e. a confession of God's unity, consisting of the passages &nbsp; Deuteronomy 6:4-9; &nbsp;Deuteronomy 11:13-21;. &nbsp;Numbers 15:37-41 ( <i> ''''' Berākhōth ''''' </i> 2 2; <i> ''''' Tāmı̄dh ''''' </i> 5 1). Before and after the recitation of these passages "blessings" were said in connection with the passages ( <i> ''''' Berākhōth ''''' </i> 1 4). This formed a very important part of the liturgy. It was believed to have been ordered by Moses (compare <i> Ant. </i> , IV, viii, 13). </p> <p> <b> (2) Prayers. </b> </p> <p> The most important prayers were the <i> ''''' Shemōneh ''''' </i> <i> ''''' ‛esrēh ''''' </i> , "Eighteen Eulogies," a cycle of eighteen prayers, also called " <i> The </i> Prayer" ( <i> ''''' Berākhōth ''''' </i> 4 3; <i> ''''' Ta‛ănı̄th ''''' </i> 2 2). Like the <i> ''''' shema‛ ''''' </i> they are very old. </p> <p> The following is the first of the eighteen: "Blessed art Thou, the Lord our God, and the God of our fathers, the God of Abraham, the God of Isaac, and the God of Jacob: the great, the mighty and the terrible God, the most high God Who showest mercy and kindness, Who createst all things, Who rememberest the pious deeds of the patriarchs, and wilt in love bring a redeemer to their children's children for Thy Name's sake; O K ing, Helper, [[Saviour]] and Shield! Blessed art Thou, O L ord, the [[Shield]] of Abraham." </p> <p> The prayers of the delegate were met with a response of Amen from the congregation. </p> <p> <b> (3) Reading of the Law and the Prophets. </b> </p> <p> After prayers the <i> ''''' pārāshāh ''''' </i> , i.e. the pericope from the Law for that Sabbath, was read, and the interpreter translated verse by verse into Aramaic ( <i> ''''' Meghillāh ''''' </i> 3 3). The whole Pentateuch was divided into 154 pericopes, so that in the course of 3 years it was read through in order. After the reading of the Law came the <i> ''''' Haphṭārāh ''''' </i> , the pericope from the Prophets for that Sabbath, which the interpreter did not necessarily translate verse by verse, but in paragraphs of 3 verses ( <i> ''''' Meghillāh ''''' </i> , loc. cit.). </p> <p> <b> (4) The Sermon. </b> </p> <p> After the reading from the Law and the Prophets followed the sermon, which was originally a caustical exposition of the Law, but which in process of time assumed a more devotional character. Anyone in the congregation might be asked by the ruler to preach, or might ask the ruler for permission to preach. </p> <p> The following example of an old (lst century AD) rabbinic sermon, based on the words, "He hath clothed me with the garments of salvation" (&nbsp;Isaiah 61:10 , a verse in the chapter from which Jesus took His text when addressing the synagogue of Nazareth), will serve as an illustration of contemporary Jewish preaching: </p> <p> "Seven garments the [[Holy]] One - blessed be He! - has put on, and will put on from the time the world was created until the hour when He will punish the wicked [[Edom]] (i.e. Roman empire). When He created the world, He clothed Himself in honor and majesty, as it is said (&nbsp;Psalm 104:1 ): 'Thou art clothed in honor and majesty.' Whenever He forgave the sins of Israel, He clothed Himself in white, for we read (&nbsp;Daniel 7:9 ): 'His raiment was white as snow.' When He punishes the peoples of the world, He puts on the garments of vengeance, as it is said (&nbsp;Isaiah 59:17 ): 'He put on garments of vengeance for clothing, and was clad with zeal as a cloke.' The sixth garment He will put on when the [[Messiah]] comes; then He will clothe Himself in a garment of righteousness, for it is said (same place) : 'He put on righteousness as a breast-plate, and an helmet of salvation upon His head.' The seventh garment He will put on when He punishes Edom; then He will clothe Himself in <i> ''''' 'ādhōm ''''' </i> , i.e. 'red,' for it is said (&nbsp;Isaiah 63:2 ): 'Wherefore art Thou red in [[Thine]] apparel?' But the garment which He will put upon the Messiah, this will shine afar, from one end of the earth to the other, for it is said (&nbsp;Isaiah 61:10 ): 'As a bridegroom decketh himself with a garland.' And the [[Israelites]] will partake of His light, and will say: </p> <p> 'Blessed is the hour when the Messiah shall come! </p> <p> Blessed the womb out of which He shall come! </p> <p> Blessed His contemporaries who are eye-witnesses! </p> <p> Blessed the eye that is honored with a sight of Him! </p> <p> For the opening of His lips is blessing and peace; </p> <p> His speech is a moving of the spirits; </p> <p> The thoughts of His heart are confidence and cheerful-ness; </p> <p> The speech of His tongue is pardon and forgiveness; </p> <p> His prayer is the sweet incense of offerings; </p> <p> His petitions are holiness and purity. </p> <p> O how blessed is Israel, for whom such has been prepared! </p> <p> For it is said (&nbsp;Psalm 31:19 ): "How great is Thy goodness, which thou hast laid up for them that fear thee" ' " </p> <p> ( <i> ''''' Peṣiḳtā' ''''' </i> , edition Buber). </p> <p> <b> (5) The Benediction. </b> </p> <p> After the sermon the benediction was pronounced (by a priest), and the congregation answered Amen ( <i> ''''' Berākhōth ''''' </i> 5 4; <i> ''''' Ṣōtāh ''''' </i> 7 2,3). </p> Literature. <p> L. Zunz, <i> Die gottesdienstlichen Vortrage der Juden </i> , 2nd edition; Herzfeld, <i> Geschichte des Volkes Israel </i> , III, 129-37,183-226; Hausrath, <i> Neutestamentliche Zeitgesch </i> ., 2d edition, 73-80; <i> Hjp </i> , II, 357-86; <i> Gjv 4 </i> , II; 497-544; Edersheim, <i> Life and Times of Jesus the Messiah </i> , 5th edition, I, 431-50; Oesterly and Box, "The Religion and Worship of the Synagogue," <i> Church and Synagogue </i> , IX, number 2, April, 1907, p. 46; W. Bacher, article "Synagogue" in <i> Hdb </i> ; Strack, article "Synagogen," in RE, 3edition, Xix . </p>