3. A feature of normal Jewish life. — In the 1st cent. A.D. synagogues abounded wherever a Jewish population was found. In Jerusalem itself the number is variously given as 394 (Bab. Kethub. 105a) or 480 (Jer. Megilla, ISd). The figures are, of course, exaggerated, but are an indication of the degree to which the institution had extended.
In addition, there was a synagogue within the Temple itself, with others for the communities of foreign Jews settled in the city (Ac 6*, cf. 9^"). Galilee was studded with synagogues, as the tliickness of its population would lead one to ex- pect. Mention is made in the Gospels of those at Nazareth (Mt IS^\ Mk 6^, Lk 4i«) and at Caper- naum (Mk P\ Lk 7^ Jn G^"). It is not improbable that the last-named should be identified with the ruins recently discovered at Tell ^Iftm — one of eleven groups of ruined synagogues found in Northern Galilee and dating in part from the 1st cent. (SWP i. 231 f., 252, 397 fi"., 401). Agrippa I. built a synagogue at Dora (Jos. Ant. xix. vi. 3), in imitation of his grandfather's practice else- where. The same state of things obtained outside Palestine. In Asia Minor and Greece, St. Paul found synagogues everywhere. Philo speaks of ' thousands of houses of instruction ' opened on the Sabbath day (Mangey, ii. 282). And in our Lord's time the synagogue was as common a feature of Jewish life as places of worship are of conventional life in our own country to-day.
4. Site, architecture, equipment.— Two rules as to the building of synagogues require that they should stand on an elevated site, and, like the Temple, be entered from the east. The Galilsean ruins show that these rules were not followed in the 1st cent, in Palestine ; for the ruins do not occupy prominent positions, and in every instance except one the entrance is from the south. In difierent countries the local style of architecture was adopted, and there never was any style peculiar to synagogues. In Palestine, as the ruins indicate, Grseco-Roman influences can be traced, with an over-elaboration of ornament that was rather Oriental in its character. The building proper consisted of a quadrilateral, divided into three or five aisles by means of two or four rows of pillars. Admission was gained through three doors, in front of which was sometimes a highly decorated portico. Of the equipment the most important item was the 2:)ress or arA; containing the sacred writings. Above it was a canopy, and in front a curtain ; and each of the rolls was wrapped in an embroidered cloth. In small synagogues, near the ark, which stood probably against the wall opposite the entrance, was a raised tribune, furnished with a lectern for the reader and a chair for the speaker (Lk 4^"). In larger buildings this platform was brought forward nearly to the centre. The chief seats (Mt23'', Mk 12^^, Lk ll^^ 20^«) were in front of the platform and ark, or in larger syna- gogues at the further end of the building, opposite the doors, and in either case faced the congrega- tion, who generally sat on chairs or mats arranged across the building, sometimes lengthways, with an open space between the first ranks on either side. Lamps were a regular part of the furniture, and were probably in use in our period, since two early traditions refer to the oil that was burnt and to the custom of keeping the lamps lighted through the Day of Atonement [Temmoth, xi. 10; Pesachim, iv. 4). The adoption of a screened gallery or even of separate seats for women was a late arrangement, and not the custom in our period. No such rule occurs in the Talmud or other ancient source, whilst the evidence points to the actual participa- tion of women in the synagogal service (cf. JBL, 1898, 111 tt'.; and Abrahams, Jetv. Life in Mid. Ages, 25 f.), and their qualification to serve in the Diaspora even as apxiavvayt^fo^ (REJ y'u. 161 ff'.), which should not be resolved into a mere title of honour.
5. Officials. — In a large synagogue a numerous staff might be employed, the principal officials being duplicated, and a variety of teachers and interpreters added. But no synagogue would be
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without two officers. Tlie duty of the ruler of the sj/na.goguc was not to conduct the service himself, but to choose and invite competent i>ersons for tlie purpose (cf. Ac IS'"'), and to clieck any indecorum or disorder (Lk IS'""). In all probability he was resiionsible also for the maintenance of the syna- gogue iu good repair, and for the safe keeping of its property. He might or might not be, but pro- bably generally was, one of the elders, who occupied with him the chief seats, and formed together the governing body of the community. The other indispensable official was the attendant (hazzan or inr-r^piT-qs, Lk 4'-*'), whose duties were varied and, whenever possible, distributed. He had to prepare the building for the public services, and to announce with a thrice repeated trumpet-blast from the roof the advent of the Sabbaths and other festivals. In the course of the services he presented the sacred roll to the reader, and in due course replaced it ceremoniously in the ar]v. In small congregations he had to read the lesson himself (Bab. Meg. 25h gives an instance at the beginning of the 2nd cent.). and to lead the prayers ( Jer. Berakh. 12c?). Besides all this, he had to teach the children, and to scourge such culprits as the synagogue, when acting as a court of law, condemned to that punishment. For the faithful discliarge of these manifold duties he was treated with sjiecial respect [ib. 6a), and classed in rank with one of the grades of scribes. Other officials, where the synagogue was large enough to need them, comprised the administrators and collectors of alms, and the translators of the Scrip- ture lessons from Hebrew into the vernacular of the congregation. In our Saviour's time these offices, where they existed, were honorary, as was probably always the case with the controllers of the charities.