Lexical Summary sunagógé: Synagogue, assembly, gathering Original Word: συναγωγή Strong's Exhaustive Concordance assembly, congregation, synagogue. From (the reduplicated form of) sunago; an assemblage of persons; specially, a Jewish "synagogue" (the meeting or the place); by analogy, a Christian church -- assembly, congregation, synagogue. see GREEK sunago NAS Exhaustive Concordance Word Originfrom sunagó Definition a bringing together, by ext. an assembling, hence a synagogue NASB Translation assembly (1), synagogue (31), synagogues (24). Thayer's Greek Lexicon STRONGS NT 4864: συναγωγήσυναγωγή, συναγωγῆς, ἡ (συνάγω), the Sept. for קָהָל and very often for עֵדָה. In Greek writings a bringing together, gathering (as of fruits), a contracting; an assembling together of men. In the N. T. 1. an assembly of men: τοῦ Σατανᾶ, whom Satan governs, Revelation 2:9; Revelation 3:9. 2. a synagogue, i. e., a. "an assembly of Jews formally gathered together to offer prayer and listen to the reading and exposition of the Holy Scriptures"; assemblies of the sort were held every sabbath and feast-day, afterward also on the second and fifth days of every week (see references below): Luke 12:11; Acts 9:2; Acts 13:43; Acts 26:11; the name is transferred to an assembly of Christians formally gathered for religious purposes, James 2:2 (Epiphanius haer. 30, 18 says of the Jewish Christians συναγωγήν οὗτοι καλουσι τήν ἑαυτῶν ἐκκλησίαν καί οὐχί ἐκκλησίαν (cf. Lightfoot on Philippians, p. 192)); (cf. Trench, Synonyms, § 1, and especially Harnack's elaborate note on Hermas, mand. 11, 9 [ET] (less fully and accurately in Hilgenfeld's Zeitschr. f. wiss. Theol. for 1876, p. 102ff) respecting the use of the word by the church Fathers of the 2nd, 3rd, and 4th centuries; cf. Hilgenfeld's comments on the same in his 'Hermae Pastor', edition alt., p. 183f). b. the building where those solemn Jewish assemblies are held (Hebrew הַכְּנֶסֶת בֵּית, i. e. 'the house of assembly'). Synagogues seem to date their origin from the Babylonian exile. In the time of Jesus and the apostles every town, not only in Palestine but also among the Gentiles if it contained a considerable number of Jewish inhabitants, had at least one synagogue, the larger towns several or even many. That the Jews held trials and even inflicted punishments in them, is evident from such passages as Matthew 10:17; Matthew 23:34; Mark 13:9; Luke 12:11; Luke 21:12; Acts 9:2; Acts 22:19; Acts 26:11. They are further mentioned in Matthew 4:23; Matthew 6:2, 5; Matthew 9:35; Matthew 12:9; Matthew 13:54; Matthew 23:6; Mark 1:21, 23, 29, 39; Mark 3:1; Mark 6:2; Mark 12:39; Luke 4:15f, 20, 28, 33, 38, 44; Luke 6:6; Luke 7:5; Luke 8:41; ( By the inter-testamental era Jewish communities scattered through the Mediterranean world sought a regular place for corporate prayer, instruction, and adjudication. Thus the “synagogue” emerged alongside the Temple, never supplanting it, yet providing a local center for covenant life. Archaeological remains from Egypt to Asia Minor confirm the widespread establishment of synagogues centuries before the birth of Jesus. Their prominence explains why the New Testament assumes their presence in Galilee (Matthew 4:23) and the Diaspora alike (Acts 15:21). Architecture and Administration First-century synagogues were rectangular halls oriented toward Jerusalem, featuring a chest (the “ark”) for scrolls, benches along the walls, and a central platform for the reader. Oversight rested with “rulers of the synagogue” (Luke 8:41), aided by attendants (Luke 4:20). Discipline was enforced through expulsion (John 9:22) or corporal punishment (Matthew 10:17). This ordered structure provided the early church with an immediate template for congregational life (cf. James 2:2, where συναγωγή is used of a Christian meeting). The Synagogue in the Ministry of Jesus 1. Proclamation: “Jesus went throughout Galilee, teaching in their synagogues, preaching the gospel of the kingdom” (Matthew 4:23). Luke underscores that “as was His custom” He read from Isaiah in the Nazareth synagogue and declared the Scripture fulfilled (Luke 4:16–21). Worship and the Reading of Scripture Public reading and exposition of the Law and the Prophets formed the weekly liturgy (Acts 13:15). Paul exploits this expectation: “On the Sabbath they entered the synagogue and sat down… After the reading… Paul stood up” (Acts 13:14-16). The pattern of reading, explaining, and exhorting shaped apostolic preaching as it later shaped Christian homiletics. Miracles and Acts of Compassion Synagogues were often scenes of dramatic deliverance: demoniac in Capernaum (Mark 1:23), Jairus seeking healing for his daughter (Luke 8:41), and numerous healings summarized in Matthew 9:35. These works authenticated the gospel in places where Scripture was already revered, demonstrating continuity between promise and fulfillment. Synagogues as Centers of Opposition and Persecution Jesus forewarned, “They will hand you over to the synagogues and flog you” (Luke 21:12; cf. Matthew 10:17). Acts records Saul doing precisely this: “I punished them often in all the synagogues” (Acts 26:11). The clash clarified that allegiance to Christ, not mere attendance at ancestral institutions, marks true covenant membership. Synagogue Evangelism in Acts Paul’s strategy was consistent: “As was his custom, Paul went into them, and for three Sabbaths he reasoned with them from the Scriptures” (Acts 17:2). From Cyprus (Acts 13:5) to Corinth (Acts 18:4) he used the synagogue’s open forum to proclaim Jesus as Messiah, gathering both Jews and God-fearing Gentiles into newly formed churches. Acceptance by some and rejection by others illustrates the twin effects of gospel proclamation—salvation and judicial hardening. Transition from Synagogue to Church As opposition mounted, believers met in homes (Acts 18:7) yet retained elements learned in the synagogue: public Scripture reading (1 Timothy 4:13), structured leadership (elders mirroring synagogue presbyters), and corporate prayer. James’s reference to a Christian συναγωγή (James 2:2) shows early overlap before the term ἐκκλησία fully displaced συναγωγή for Christian assemblies. Synagogue and Eschatology Revelation addresses the persecuted church in Smyrna and Philadelphia: “I know the slander of those who say they are Jews and are not, but are a synagogue of Satan” (Revelation 2:9; 3:9). Here συναγωγή is used polemically, distinguishing physical lineage from spiritual fidelity. Final vindication is promised: false claimants will “come and fall down at your feet and know that I have loved you” (Revelation 3:9). Theological Reflection 1. Continuity: The synagogue preserved Scripture and cultivated expectancy for Messiah; Jesus and the apostles fulfilled that expectation within its very walls. Contemporary Application Believers today inherit the synagogue’s twin emphases on Scripture and community. Expository preaching, congregational prayer, and disciplined fellowship owe much to this heritage. At the same time, the New Testament narrative urges constant self-examination: are our gatherings living conduits of Christ’s presence or mere traditions? Faithfulness requires both robust truth and Spirit-wrought transformation—exactly what Jesus brought to every synagogue He entered. Englishman's Concordance Matthew 4:23 N-DFPGRK: ἐν ταῖς συναγωγαῖς αὐτῶν καὶ NAS: teaching in their synagogues and proclaiming KJV: in their synagogues, and preaching INT: in the synagogues of them and Matthew 6:2 N-DFP Matthew 6:5 N-DFP Matthew 9:35 N-DFP Matthew 10:17 N-DFP Matthew 12:9 N-AFS Matthew 13:54 N-DFS Matthew 23:6 N-DFP Matthew 23:34 N-DFP Mark 1:21 N-AFS Mark 1:23 N-DFS Mark 1:29 N-GFS Mark 1:39 N-AFP Mark 3:1 N-AFS Mark 6:2 N-DFS Mark 12:39 N-DFP Mark 13:9 N-AFP Luke 4:15 N-DFP Luke 4:16 N-AFS Luke 4:20 N-DFS Luke 4:28 N-DFS Luke 4:33 N-DFS Luke 4:38 N-GFS Luke 4:44 N-AFP Luke 6:6 N-AFS Strong's Greek 4864 |
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