Synagogue

Boyd’s Bible Dictionary:

(led together). The Jewish assembly for social and religious purposes seems to have had its origin during the captivity, or to have been an outgrowth of it (Ezra 8:15; {vi 12496;12513}Neh. 8:2; 9:1). The casual, or house, assemblages soon ran into regular congregations, with suitable buildings and stated meetings, at requisite points. These were the synagogues, often elaborate and costly, presided over by a chief, or rabbi, assisted by a council of elders ({vi 24387;24400}Mark 5:22,35; Luke 4:20; John 16:2; Acts 18:8).

Concise Bible Dictionary:

This word occurs but once in the AV of the Old Testament (Psalm 74:8), but the same Hebrew word (med) is many times translated “congregation.” Mr. Darby and the RV margin translate in 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 ({vi 112495-112513}Neh. 8-9).

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Synagogue at Capernaum—4th or 5th century.

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 (Luke 7:5).

An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honor, or the “chief seats,” which some sought after (Matt. 23:6, {vi 30296-30297}James 2:2-3—where the word translated “assembly” is “synagogue”). Nearer the center of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.

It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Acts 13:15 that if anyone 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 ({vi 23285;23288}Matt. 6:2,5).

It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people (Matt. 4:23). In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake “gracious words” to them. His exposition of the passage is not given except “This day is this scripture fulfilled in your ears.” It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, “Is not this Joseph’s son?” In Acts 13:45 the Jews “spake against those things which were spoken by Paul, contradicting and blaspheming.”

Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God (Acts 9:20); and often afterward he “reasoned” or “disputed” (διαλέγομαι) with the Jews in their synagogues ({vi 27562;27577}Acts 18:4, 19; Acts 19:8).

It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterward 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.

To be “put out of the synagogue” was the Jewish excommunication. The Lord told His disciples that this would be enforced towards them (John 9:22; 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 ({vi 26475-26479}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” ({vi 26623-26624}John 12:42-43).

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 (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 Luke 7:3. The Lord told His disciples that they would be scourged in the synagogues (Matt. 10:17); and Paul confessed that when persecuting the church he had imprisoned and beaten in every synagogue those that believed on the Lord (Acts 22:19). Paul himself doubtless suffered the like punishment in the same buildings (2 Cor. 11:24). Thus a very undignified use was made of their places of worship.

The officials connected with the synagogues were—

1. The zaqenim, πρεσβύτεροι, the elders (Luke 7). These were presided over by

2. An ἀρχισυνάγωγος, ruler of the synagogue ({vi 24387;24400-24401;24403}Mark 5:22,35-36,38; Luke 8:49; Luke 13:14; Acts 13:15; {vi 27566;27575}Acts 18:8,17). In the last two passages the AV has “chief ruler,” but the Greek is the same.

3. The sheliach, a delegate of the congregation, who acted as chief reader: he is not mentioned in the New Testament.

4. The chazzan, ὑπηρέτης, translated in the AV “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 (Luke 4:20).

5. The batlanim, 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.

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 (Rev. 2:9; Rev. 3:9). In both cases they may be Jews actually, though disowned of God.

Bible Handbook:

We can easily understand that on the carrying away of the Jews from Canaan, they would seek for some place where they could meet together, especially on the Sabbath day. The word synagogue may be said to be a Greek word untranslated. It is συναγωγή from σύν together, and ἄγω to bring. It was the place where the Jews met together.

On the return from the Captivity, such places were multiplied, being built wherever the Jews had a settled abode. The Jewish writers say that wherever ten Jews were located a synagogue was to be built. We learn from the New Testament that synagogues existed not only in Israel, for Paul, in his missionary journeys, found in many places buildings thus designated.

Where the Jews were located only for a time, temporary buildings were at times erected. Where no synagogue was built, a quiet, secluded spot was chosen, where the Jews could assemble. Paul found such a place at Philippi: he “went out of the city by a river side, where prayer was wont to be made” (Acts 16:13).

The explorers of Israel believe that they have found in several places, ruins of the Jews’ synagogues. By digging out the ruins the plans of the buildings were discovered, and all are declared to be uniform, and different from the plans of any church, temple, or mosque in Israel. “Two of the buildings had inscriptions in Hebrew over their main entrances: one in connection with a seven-branched candlestick, the other with figures of the paschal lamb.” (See Jerusalem”.)

Some of them at least could not have been mere plain buildings, for the ruins of columns have been found, and the pedestals of the columns are in their original positions, shewing that there were rows of columns in the interior. At Tel Hum, which is supposed to be identified with Capernaum, the ruins show the synagogue to have been 74 feet 9 inches long, by 56 feet 9 inches wide. Each synagogue had three entrances, and those found in Galilee had them on the south — it may be that they might look toward Jerusalem (see Dan. 6:10).

It is not so clear what was done in the synagogues on a Sabbath day in the time of our Lord. We learn from the speech of James at the council named in Acts 15 that in every city Moses had those that preached him, “being read in the synagogues every Sabbath day.” This may mean that Moses was announced by the reading of the law; or, if there was any one there to explain the law, it may have been expounded as well as read. In the above it says this was “of old time”; but this may not date farther back than the return from captivity.

From Acts 13:15 we learn that the prophets as well as the law were read. It is recorded that, at the time of Antiochus Epiphanes, the law only was read, and when he forbad that, the prophets were read instead; but during the successes of the Maccabees the law was again read as well as the prophets, as we find was done at Antioch.

We learn also that there, after the reading of the Scriptures, the rulers of the synagogue sent to Paul and those with him, saying, “Ye men and brethren, if ye have any word of exhortation for the people, say on.” Apparently Paul was in no conspicuous place (see Matt. 23:6), for the rulers sent to him, and when he began to speak he “beckoned” or made a sign to the people. The rulers may have had some tidings of Paul that led them to invite him to speak to the people.

In Luke 4:16, we find our Lord resorting to the synagogue on the Sabbath day, “as His custom was”; and there He stood up to read. The prophet Isaiah was given to Him. He read a portion, rolled up the book, gave it to the attendant, and sat down. All eyes were fixed on Him, and He expounded unto them the scripture He had read. This was at Nazareth, “where He had been brought up,” where He was known. We do not read that He was invited by the ruler to speak; but perhaps handing Him the roll of Isaiah implied this.

In Matthew 4:23 we learn that “Jesus went about all Galilee, teaching in their synagogues,” and in John 18, when before the high priest, the Lord said, “I ever taught in the synagogue, and in the temple, whither the Jews always resort” (verse 20).

From the above there appears to have been freedom for Him to address the people after the reading of the law and the prophets in the synagogues; in the temple the teaching may have been in a more private manner by His speaking to a group of hearers.

We find from Matthew 6:2 That there were collections or alms-giving in the synagogues, as we know from other scriptures that there was “a treasury” in the temple, where money was given.

We also learn from Matthew 6:5 that prayers were offered in the synagogues; but its being done by anyone to draw attention to himself as a devout person is condemned. Whether there was public prayer, or whether each one carried on his own devotions, is not clear.

From the Gospel of John we learn that being at liberty to attend the synagogue was a sign of communion among the Jews. In chapter 9:22 we read that “the Jews” had agreed that if any man did confess that Jesus was the Christ he should be put out of the synagogue. (See also ch. 16:2.) This operated with some of the rulers who believed on Him; they did not confess Him, lest they should be put out of the synagogue (ch. 12:42). The man who had been born blind, and who confessed Christ, was accordingly “cast out,” or excommunicated. Happily he was met by the Lord, who further revealed Himself to him as the Son of God, which called forth, “Lord, I believe. And he worshipped Him.”

Scripture also teaches us that persons were tried in the synagogues — doubtless by the Sanhedrim, or persons in authority, and punishments were inflicted therein. Our Lord said, “In the synagogues ye shall be beaten” (Mark 13:9). Paul himself confessed to having beaten in every synagogue those that believed on the Lord (Acts 22:19). Yea, punished them oft in every synagogue (ch. 26:11).

Coupled with the above, we find that Saul, when persecuting the church, proceeded on his way to Damascus, armed with letters to the synagogue, so that these places became the centers of opposition to Christ and for carrying on the persecution of His people. They thus became solemn and striking emblems of some who said they were Jews but were not, but were “the synagogue of Satan” ({vi 30727;30756}Rev. 2:9; 3:9).

It is not clear who exercised authority in the synagogues. In some places we read of “the ruler,” and in others, “the chief ruler” (though the Greek word is the same: Luke 13:14; {vi 27566;27575}Acts 18:8,17), and in other places it is “rulers” (Mark 5:22; Acts 13:15); so that there may have been more than one in some places. In each synagogue there were no doubt “elders” associated with the ruler (Luke 7:3) in their judicial matters, and in excommunications.

We read of another officer in Luke 4:20, called “the minister,” or “attendant,” who handed the rolls to those who read. Such had the care of the manuscripts.

Of the buildings themselves we know nothing, except what can be gathered from the ruins, as stated above. Of more modern synagogues, it has been stated that the worshippers as they entered had their faces towards Jerusalem, which is the reverse of what has been supposed to have been discovered in Galilee. At the further end of the building was the ark or chest, in which was kept the law and other sacred books; near this was the place of honour (Matt. 23:6). In front of the ark was a lamp with branches, which was lit only on special occasions. A small lamp was kept continually alight, and others were brought by the worshippers. More in the center of the room was a railed platform on which the reader generally stood up to read, or sat to teach. The people were in front, the women on one side, and the men on the other, with a partition between them; boxes were placed at the doors for alms; and a notice board with the names of the “excommunicated.”

In some such a building — varied greatly, no doubt, both in size and grandeur — some of the Lord’s miracles were performed, and much of His teaching given. It was His custom, as we read, to visit the synagogues especially on the Sabbath-days, where He was sure to find a congregation, and where, no doubt, the most devout of the people would always be found.

At first the Christians had no other meeting-places. At Jerusalem we know they were continually in the temple (Acts 2:46). But at Ephesus, when Paul, after spending three months in “disputing and persuading the things concerning the kingdom of God,” and being met by opposition from those who believed not, he departed from them, and “separated the disciples.” Opposition from the Jews would naturally compel the disciples to meet by themselves, and thus become Christian assemblies, as we soon find was the case generally.

The Sanhedrim

This is a body of men often alluded to in the New Testament by the name of “the Council.” It is Sanhedrim in every place except Matthew 12:14 and Acts 25:12. It is traced by many to the “seventy men of the elders,” chosen to assist Moses in judicial matters, named in Numbers 11:16.

From the New Testament we gather that it was composed of the chief priests, elders, and scribes (Mark 15:1, etc.).

{vi 23256-23257}Matthew 5:21-22, throws some light upon the judicial courts among the Jews: “Whosoever shall kill shall be in danger of [or, be subject to] the judgment [κρίσις],” doubtless alluding to the local courts, which, according to Deuteronomy 16:18, were to be instituted in every city. According to the Rabbins it consisted of twenty-three members; but according to Josephus (Ant. iv. 8, 14) of seven men. They had power to try for murder and put the criminal to death, according to Matthew 5:21, until that power was taken away by the Romans.

No doubt these local courts were held in the synagogues; the passages we have referred to show that in the same place lesser punishments were inflicted.

The Lord, after shewing that now to be angry with a brother without a cause subjected a person to the same judgment, goes on to speak of a graver offence: one calling a brother “Raca” should be subject to the Sanhedrim, the larger council held at Jerusalem. This court also had at one time power to take life; and their usual mode of execution was by stoning — a much more agonizing death than by the sword.

A third offence subjected a person to “hell fire,” Gehenna: alluding to the valley of Hinnom, where the corpse of the malefactor was thrown, to be devoured by the worm or by fire.

Our Lord when arrested was brought before the Sanhedrim, which was assembled, though it was night. In the morning a full council was held, which proceeded to deliver Him to Pilate (Mark 15:1).

Peter and John were also brought before the Sanhedrim (Acts 4), but were released with threats. In chapter 5 Peter and those with him were again arrested, and after being beaten, were dismissed with a command not to speak in the name of Jesus.

In chapter 7 Stephen was brought before the Sanhedrim. By his speech before them “they were cut to the heart, and gnashed on him with their teeth. ... cast him out of the city, and stoned him,” notwithstanding that their authority to put to death had been taken from them.

In chapter 23 Paul is brought before the Sanhedrim. Ananias the high priest was no doubt presiding. The council was composed of both Pharisees and Sadducees, and the party spirit ran so high that Paul had no sooner said that he was a Pharisee, the son of a Pharisee, and of the hope and resurrection of the dead he was called in question, than there was a great dissension, and the Pharisees said: “We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.” He had to be rescued by the soldiers lest he should be “pulled in pieces.” A sad picture of the highest tribunal of the rulers of Israel!

We also find that the Sanhedrim had fallen so low that they were parties to the plot to murder Paul; but God was watching over His devoted servant, and delivered him out of their hands. Alas for the people who were governed by such rulers!

“636. The Synagogue” From Manners and Customs of the Bible:

Matthew 4:23. Teaching in their synagogues, and preaching the gospel of the kingdom.

“656. Councils - Discipline of the Synagogue” From Manners and Customs of the Bible:

Matthew 10:17. They will deliver you up to the councils, and they will scourge you in their synagogues.

“762. Synagogue Building” From Manners and Customs of the Bible:

Luke 7:5. For he loveth our nation, and he hath built us a synagogue.

It was no unusual thing for one man to build a synagogue at his own expense. If, as in this case, a Gentile built the sacred edifice, the Jews had no scruples in receiving the gift, even if he did not become a proselyte, as some suppose this centurion to have been. They held that the holiness of the place consisted, not so much in the building, as in its being set apart and dedicated to holy uses.

“834. The Law and the Prophets Rulers of the Synagogue” From Manners and Customs of the Bible:

Acts 13:15. After the reading of the law and the prophets the rulers of the synagogue sent unto them.

The custom of reading the law publicly was very ancient. The “prophets” are said to have been added in a singular way. “When Antiochus Epiphanes burnt the book of the law, and forbade the reading of it, the Jews, in the room of it, selected some passages out of the prophets which they thought came nearest in words and sense to the sections of the law, and read them in their stead; but when the law was restored again they still continued the reading of the prophetic sections” (Stehelin's Traditions of the Jews, cited by Burden Oriental Customs, No. 1160). Hence the expression “the law and the prophets” was used to denote the portion of Scripture that was read in the synagogue, and, by synecdoche, the whole of the Jewish Scriptures. See Matthew 10:17; Luke 16:29. As a matter of fact, however, the Hagiographa, or “Holy Writings,” which composed the third part of the Jewish Scriptures (see note on Luke 24:44, #789) was not read in the synagogue.

The “ruler of the synagogue” occupied a very important position. In the temple synagogue he was the third officer in rank; the first officer being the high priest, and the second the chief of the priests. In provincial synagogues the “ruler” was supreme. No one was eligible to this office until he had a certificate from the Great Sanhedrim that he possessed the requisite qualifications. His election, however, was by the members of the synagogue. It was his duty to supervise all matters connected with worship.

Sometimes this office is mentioned in the singular number, as if there were but one ruler to the synagogue. See {vi 24400-24401;24403}Mark 5:35-36,38; {vi 25295;25533}Luke 8:49; 13:14. At other times the plural form is used, as in the text. See Mark 5:22. The idea of plurality is also implied in the expression, “a ruler of the synagogue” (Luke 8:41) and in the words “chief ruler” ({vi 27566;27575}Acts 18:8,17). Neander suggests that “we must make the limitation, that in smaller places an individual, as in larger towns a plurality, stood at the head of the synagogue. It is most probable that, although all presbyters were called ἀρχισυνάγωγοι yet one who acted as president was distinguished by the title of ἀρχισυνάγωγος as primus inter pares” (Planting and Raining, Edition Bohn, vol.1, p. 36, note). Thus the “rulers” would be the mine as the “elders” mentioned in Luke 7:3 and elsewhere. Some suppose them to be identical with the local Sanhedrin). See note on Matthew 10:17 (#656).