Easton's Bible Dictionary (1897)
(Gr. , “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. ) 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.
Hastings' Dictionary of the Bible (1898)
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. " Mark 5:35; Acts 18:8. 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.
" Luke 4:20, who got the building ready for service and taught the school connected with the synagogue. At least two alms-collectors, and at least three distributers. " Rev 1:20. " 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. ) 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.
Schaff's Bible Dictionary
SYNAGOGUE, THE GREAT, the name given to the council of one hundred and twenty men who, according to Rabbinic tradition, under the presidency of Ezra, formed the Hebrew canon and established the synagogue-worship. They had successors in eminent scribes. The tradition, however, is questioned, and doubtless is not entirely correct. Still, it is probable there was such a body as the predecessor of the Sanhedrin.