Body: | First Century Synagogue Top Plans: Jericho 75 BC
Archeological Excavations of Oldest Synagogues in the world
New Testament Jericho 75 BC
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Introduction:
1. Alleged Bible contradiction refuted: Jesus was COMING OUT
(Luke 18:35-43) of Old Testament Jericho and APPROACHING (Matthew 20:29-34)
New Testament Jericho. If Bible trashers would do the tiniest bit of real
research, they would not say things they will very much regret on Judgment
day when they kneel before Jesus and confess He is Lord of all!
2. There is no record of any synagogue in the New Testament at
Jericho, much less that Jesus actually visited on there. However, we do
have two known synagogues that have been excavated in Jericho which you can
visit today.
3. One in New Testament Jericho 3 km away from the other. (75-31
BC)
a. In 25 BC, Herod's built his second palace on top of the
synagogue's ruins from the earthquake in 31 BC,
a.so it did not exist when Jesus visited Jericho.
4. One in Old Testament Jericho: Byzantine (likely the one Jesus
visited)
a. The synagogue of the first century is probably the Shalom Al
Yisrael synagogue, which is in an enclosed white building in Old Testament
Jericho and features amazing mosaics.
b. The Mosaics from the Byzantine Old Testament Jericho synagogue
feature hearts and a stunning representation of the Ark of the Scrolls
wooden cabinet.
c. See also: Niches & Ark of The Scrolls: Prototype of Church
Apse
d. "(kehila kadisha), that is, the 'holy community' which
donated the mosaic, appears in the Aramaic dedicatory inscription on a
mosaic pavement at the entrance to the Jericho synagogue; the same term is
found on a marble chancel screen at the Susiya synagogue, referring to the
'holy community' that maintains [the place] (Naveh 1978:nos. 69, 84)."
(Ancient Synagogues - Archaeology and Art: New Discoveries and Current
Research, Rachel Hachlili, p 12, 2013 AD)
e. "The rabbis of the community are referred to on an Aramaic
dedication mosaic inscription at the entrance to the Jericho synagogue."
(Ancient Synagogues - Archaeology and Art: New Discoveries and Current
Research, Rachel Hachlili, p 17, 2013 AD)
A. Earliest Synagogue Occupation Date (SOD) = 75 BC
1. Excavation date: TWO SYNAGOGUES: first century and
Byzantine (likely also dates back to the first century)
2. Inscriptional date: none
3. Literary date:
a. New Testament 30 AD
b. Josephus 2 AD
4. SOD computation system details: Excavation date +
Inscriptional date + Literary date = SOD.
B. Synagogue Compass Orientation:
1. Orientation East or towards Jerusalem: No.
2. Compass headings:
a. Compass heading towards Jerusalem: 248 Degrees.
b. Distance to Jerusalem: 21 Kilometers.
3. When an archeologist begins excavating a newly
discovered synagogue, the first thing he does to determine if it is a first
temple, pre-70 AD installation is determine the orientation.
a. If the synagogue points east it is not pre-70 AD but
built after 200 AD.
b. If the synagogue is oriented towards Jerusalem it is not
pre-70 AD but built after 200 AD.
4. See Orientation: Early Synagogues did not Point to
Jerusalem
C. Bible and other Literary references:
1. Jesus must have visited the synagogue often: Mt
20:29-34; Mk 10:46-52; Lk 10:30-37; 18:35-43; 19:1-10
2. Good Samaritan: Luke 10:30-37
a. "Jesus replied and said, "A man was going down from
Jerusalem to Jericho, and fell among robbers, and they stripped him and
beat him, and went away leaving him half dead. "And by chance a priest
was going down on that road, and when he saw him, he passed by on the other
side. "Likewise a Levite also, when he came to the place and saw him,
passed by on the other side. "But a Samaritan, who was on a journey, came
upon him; and when he saw him, he felt compassion, and came to him and
bandaged up his wounds, pouring oil and wine on them; and he put him on his
own beast, and brought him to an inn and took care of him. "On the next
day he took out two denarii and gave them to the innkeeper and said,
'Take care of him; and whatever more you spend, when I return I will
repay you.' "Which of these three do you think proved to be a neighbor
to the man who fell into the robbers' hands?" And he said, "The one
who showed mercy toward him." Then Jesus said to him, "Go and do the
same."" (Luke 10:30-37)
3. Bartimaeus: Mark 10:46-52
a. "Now they came to Jericho. As He went out of Jericho with
His disciples and a great multitude, blind Bartimaeus, the son of Timaeus,
sat by the road begging. And when he heard that it was Jesus of Nazareth,
he began to cry out and say, "Jesus, Son of David, have mercy on me!"
Then many warned him to be quiet; but he cried out all the more, "Son of
David, have mercy on me!" So Jesus stood still and commanded him to be
called. Then they called the blind man, saying to him, "Be of good cheer.
Rise, He is calling you." And throwing aside his garment, he rose and
came to Jesus. So Jesus answered and said to him, "What do you want Me to
do for you?" The blind man said to Him, "Rabboni, that I may receive my
sight." Then Jesus said to him, "Go your way; your faith has made you
well." And immediately he received his sight and followed Jesus on the
road." (Mark 10:46-52)
4. Zaccheus, Tax collector: Luke 19:1-10
a. "He entered Jericho and was passing through. And there was a
man called by the name of Zaccheus; he was a chief tax collector and he was
rich. Zaccheus was trying to see who Jesus was, and was unable because of
the crowd, for he was small in stature. So he ran on ahead and climbed up
into a sycamore tree in order to see Him, for He was about to pass through
that way. When Jesus came to the place, He looked up and said to him,
"Zaccheus, hurry and come down, for today I must stay at your house."
And he hurried and came down and received Him gladly. When they saw it,
they all began to grumble, saying, "He has gone to be the guest of a man
who is a sinner." Zaccheus stopped and said to the Lord, "Behold, Lord,
half of my possessions I will give to the poor, and if I have defrauded
anyone of anything, I will give back four times as much." And Jesus said
to him, "Today salvation has come to this house, because he, too, is a
son of Abraham. "For the Son of Man has come to seek and to save that
which was lost."" (Luke 19:1-10)
5. The healing of he blind man: Luke 18:35-43;
Matthew 20:29-34
a. Alleged contradiction refuted: Jesus was COMING OUT (Luke
18:35-43) of Old Testament Jericho and APPROACHING (Matthew 20:29-34) New
Testament Jericho. If Bible trashers would do the tiniest bit of real
research, they would not say things they will very much regret on Judgment
day when they kneel before Jesus and confess He is Lord of all!
b. "Then it happened, as He was coming near Jericho, that a
certain blind man sat by the road begging. And hearing a multitude passing
by, he asked what it meant. So they told him that Jesus of Nazareth was
passing by. And he cried out, saying, "Jesus, Son of David, have mercy on
me!" Then those who went before warned him that he should be quiet; but
he cried out all the more, "Son of David, have mercy on me!" So Jesus
stood still and commanded him to be brought to Him. And when he had come
near, He asked him, saying, "What do you want Me to do for you?" He
said, "Lord, that I may receive my sight." Then Jesus said to him,
"Receive your sight; your faith has made you well." And immediately he
received his sight, and followed Him, glorifying God. And all the people,
when they saw it, gave praise to God." (Luke 18:35-43)
c. "Now as they went out of Jericho, a great multitude followed
Him. And behold, two blind men sitting by the road, when they heard that
Jesus was passing by, cried out, saying, "Have mercy on us, O Lord, Son
of David!" Then the multitude warned them that they should be quiet; but
they cried out all the more, saying, "Have mercy on us, O Lord, Son of
David!" So Jesus stood still and called them, and said, "What do you
want Me to do for you?" They said to Him, "Lord, that our eyes may be
opened." So Jesus had compassion and touched their eyes. And immediately
their eyes received sight, and they followed Him." (Matthew 20:29-34)
6. Josephus describes Jericho at the time of Jesus as a
place Elijah performed miracles:
a. Notwithstanding which, there is a fountain by Jericho; that
runs plentifully, and is very fit for watering the ground, it rises near
the old city, which Joshua, the son of Nun, the general of the Hebrews,
took the first of all the cities of the land of Canaan, by right of war.
(460) The report is, that this fountain, at the beginning, caused not only
the blasting of the earth and the trees, but of the children born of women;
and that is was entirely of a sickly and corruptive nature to all things
whatsoever, but that it was made gentle, and very wholesome and fruitful,
by the prophet Elisha. This prophet was familiar with Elijah, and was his
successor, (461) who when he once was the guest of the people of Jericho,
and the men of the place had treated him very kindly, he both made them
amends as well as the country, by a lasting favor; (462) for he went out of
the city to this fountain, and threw into the current an earthen vessel
full of salt; after which he stretched out his righteous hand unto heaven,
and, pouring out a mild drink offering, he made this supplication,-that
the current might be mollified, and that the veins of fresh water might be
opened; (463) that God also would bring into the place a more temperate and
fertile air for the current, and would bestow upon the people of that
country plenty of the fruits of the earth, and a succession of children;
and that this prolific water might never fail them, while they continued to
be righteous. (464) To these prayers Elisha joined proper operations of his
hands, after a skillful manner, and changed the fountain, and that water
which had been the occasion of barrenness and famine before, from that time
did supply a numerous posterity, and afforded great abundance to the
country. (465) Accordingly, the power of it is so great in watering the
ground, that if it does but once touch a country, it affords a sweeter
nourishment than other waters do, when they lie so long upon them, till
they are satiated with them. (466) For which reason, the advantage gained
from other waters, when they flow in great plenty, is but small, while that
of this water is great when it flows even in little quantities. (467)
Accordingly it waters a larger space of ground than any other waters do,
and passes along a plain of seventy furlongs long, and twenty broad;
wherein it affords nourishment to those most excellent gardens that are
thick set with trees. (468) There are in it many sorts of palm trees that
are watered by it, different from each other in taste and name; the better
sort of them, when they are pressed, yield an excellent kind of honey, not
much inferior in sweetness to other honey. (469) This country withal
produces honey from bees: it also bears that balsam which is the most
precious of all the fruits in that place, cypress trees also, and those
that bear myrobalanum; so that he who should pronounce this place to be
divine would not be mistaken, wherein is such plenty of trees produced as
are very rare, and of the most excellent sort. (470) And indeed, if we
speak of those other fruits, it will not be easy to light on any climate in
the habitable earth that can well be compared to it,-what is here sown
comes up in such clusters: (471) the cause of which seems to me to be the
warmth of the air and the fertility of the waters; the warmth calling forth
the sprouts, and making them spread, and the moisture making every one of
them take root firmly, and supplying that virtue which it stands in need of
in summertime. Now this country is then so sadly burnt up that nobody care
to come at it; (472) and if the water be drawn up before sunrising, and
after that exposed to the air, it becomes exceeding cold, and becomes of a
nature quite contrary to the ambient air; (473) as in winter again it
becomes warm; and if you go into it, it appears very gentle. The ambient
air is here also so good a temperature, that the people of the country are
clothed in linen only, even when snow covers the rest of Judea. (474) This
place is one hundred and fifty furlongs from Jerusalem, and sixty from
Jordan. The country, as far as Jerusalem, is desert and stony; but that as
far as Jordan and the lake Asphaltitis lies lower indeed, though it be
equally desert and barren. (475) But so much shall suffice to have been
said about Jericho, and of the great happiness of its situation."
(Josephus Wars of the Jews 4.459-475)
7. Josephus describes Archelaus rebuilding Herod's
Palace at Jericho: Antiquities 17.340
a. "When Archelaus was entered on his ethnarchy, and was come
into Judea, he accused Joazar, the son of Boethus, of assisting the
seditious, and took away the high priesthood from him, and put Eleazar his
brother in his place. (340) He also magnificently rebuilt the royal palace
that had been at Jericho, and he diverted half the water with which the
village of Neara used to be watered, and drew off that water into the
plain, to water those palm trees which he had there planted: he also built
a village, and put his own name upon it, and called it Archelaus. (341)
Moreover, he transgressed the law of our fathers, and married Glaphyra, the
daughter of Archelaus, who had been the wife of his brother Alexander,
which Alexander had three children by her, while it was a thing detestable
among the Jews to marry the brother's wife. Nor did this Eleazar abide
long in the high priesthood, Jesus, the son of Sie, being put in his room
while he was still living." (Josephus Antiquities 17.339-341)
D. Excavation details:
1. Rectangular shape with bench seating.
a. See also: Synagogue Benches: Metaphor of Equality in Christ
2. Interior columns
a. See also: Freestanding Columns: Antitype of Christians
3. Mikveh:
a. See also: Synagogue Mikvah: The Christian Maker
b. Two mikvaot (or one Mikveh and a freshwater reservoir) in a
separate enclosed area on the other side of one of the synagogue walls.
c. Here is the mikveh at the Goliath tomb in Jericho:
4. Opposite the synagogue was a triclinium for eating sacred
Passover meals.
a. See also: Food: Sacred Passover Meals, No Common Meals In
Synagogues
b. See also: Appendages: Hostels, Housing and Food Banks in
Synagogues
5. "The building developed in three main stages, and measured
28 x 20 m in its final phase. The original edifice, dated ca. 80/74 B.C.E.,
did not contain the main hall interpreted as the assembly hall. The second
phase, ca. 70 B.C.E., added the main hall, miqzveh and otzar around 70
B.C.E., while the third phase, some ten to twenty years later, added the
triclinium at the west end of the main hall. The entire complex was
destroyed in the earthquake of 31 B.C.E. The main hall had 12 pillars.
Somewhat like other buildings identified as synagogues, there were aisles
between the walls and the pillars on the southern and eastern sides of the
main hall, the benches running between the pillars; on the western and
northern sides, the benches are placed along the walls, so that the pillars
stand between the benches and the open central area, as in other synagogue
buildings. The location of the eastern and southern benches and pillars
thus meant that the pillars did not obstruct the view with regard to the
open area of the main hall, as in other early synagogues (cf. Strange,
43-44). The floor of the main hall was pressed earth as in the Gamla
synagogue. Also, a channel carrying water from an aqueduct north of the
building runs in a north-south direction through the main hall, feeding a
basin in the building before continuing south to the otzar (cf. Gamla, No.
10). Although the Jericho building has several architectural features in
common with other buildings identified as synagogues, one of the main
arguments against this interpretation is the location of the building,
which would seem to exclude a "synagogue community." This argument from
context, however, is based on a specific definition of a "synagogue." As
Runesson ("1st Century Synagogue") has argued, the building may have served
the needs of an association synagogue (i.e., a guild house), where
membership consisted of, e.g., the staff of the nearby Hasmonean palace.
While the debate will likely continue and further discussion is needed, at
this point the evidence seems to weigh in favour of the excavator's
interpretation. (The Ancient Synagogue from its Origins to 200 AD, Anders
Runesson, p41, 2008 AD)
6. "The oldest synagogue in Palestine has recently been exposed
adjacent to the Hasmonean winter palace, north of Wadi Qelt, to the
southwest of the city of Jericho. (See E. Netzer, Hasmonean and Herodian
Palaces at Jericho, final report of the 1973-1987 Excavations, Vol. I,
Stratigraphy and Architecture, Jerusalem 2001.) The Hasmonean winter
palace, which ultimately covered an area of ca. 4 hectares and is
characterized by an abundance of swimming pools, ritual baths (miqva'ot),
orchards and by formal gardens, was in use for about a hundred years (ca.
130-30 B.C.E.). Seven building phases identified at the site are testimony
to the intensive and lavish life which took place there. The synagogue was
built on the fringe of the palace grounds, along a conduit, at the western
edge of a row of ca. 10 buildings, erected in the days of Jannaeus or
slightly later on. (These buildings were probably built to house chief
officials.) The synagogue complex, which developed in two or three stages,
finally attained a length of ca. 28 m and a width ca. 20 m. The building is
situated next to and slightly lower than the above-mentioned conduit. Its
main entrance was apparently on the south. The building's eastern part
consisted of seven rooms and a small courtyard. The western part included a
fairly large hall (ca. 16X11 m) surrounded by pillars and aisles, the
longitudinal axis of which runs from east to west. Immediately to the south
of this hall is located a ritual bath with two small adjacent rooms. During
the course of time, part of the hall's western wall was demolished, and a
room, ca. 6.5X5 m in size, was added on this side. No wall separated this
room from the hall. Most of the room, which no doubt functioned as a
triclinium, was occupied by a U-shaped bench. The synagogue was built of
local building materials -- mud bricks on top of fieldstone foundations.
(The same applies to both the Hasmonean and the Herodian winter palaces at
the discussed site.) The whole building was undoubtedly coated with white
lime plaster. The synagogue hall contained 12 pillars - five on the north
and south, and an additional pillar at the center of the eastern and
western sides. The nave's floor was found to consist of beaten earth;
however, in theory it could originally have been covered by plaster or
other material that was later removed. The pillars measured ca. 90X80 cm in
horizontal section, and they are preserved to a maximum height of ca. 80
cm. Like all of the surviving walls, the exposed remains of the pillars
consisted of fieldstones and cobblestones, though their upper parts might
have been built of mud bricks. The distance between the pillars was 2.25 cm
in the long colonnades and 2.75 m in the short ones. A 50-cm-thick wall was
exposed between the pillars, 50 cm beyond their inner face, with its top
being equal to the level of the surrounding aisles. The latter walls,
therefore, functioned not only as boundaries for the aisles but also as
benches. A different situation existed in the northern aisle. Here, there
might have been two more benches in addition to the one described above,
but this remains in question. These two benches might have been removed
during the lifetime of the synagogue, or alternatively, during looting of
stones in the Herodian period. A single bench probably also existed along
the hall's western wall prior to the addition of the triclinium, as
indicated by a ca. 50-cm-wide strip of repair in the floor. The main and
only entrance into the synagogue hall was from the courtyard in the eastern
part of the building. The floors of the nave and the courtyard were at the
same height and, therefore, a few steps were required in order to ascend
from the courtyard to the aisles and then descend to the nave. Two steps
built of hewn stones were laid in the threshold. Other stairways built of
fieldstones were located at a right angle to the door, one leading to the
eastern aisle and the other to the southern one. In the course of the
synagogue's lifetime, the first two steps sunk partly, and new ones were
laid on top of them. The synagogue hall is bisected by a minor channel
originating from the conduit next to it and terminating in the ritual bath,
south of the hall. Within the confines of the northern aisle, a small basin
was attached to this channel. The basin was apparently used by the
synagogue attendants as a source of drinking water, or for other purposes
such as washing hands. A niche, 1.5 m wide and deep, was revealed in the
northeastern corner of the synagogue hall. Although this niche is located
within the confines of the aisles, its floor level was 50 cm lower. The
niche itself was occupied by an installation, a sort of a cupboard built of
fieldstones and mud, divided into two compartments. The lower one, 60 cm in
height, which might have served as a geniza, was apparently covered by a
mud arch which later collapsed. The entrance to this compartment was narrow
(35X50 cm), making entry into the storage place, very inconvenient. A
moveable wooden plank, at the level of the aisles' floor, was probably
fixed in front of this compartment in order to conceal the small entrance.
The upper compartment was larger and was probably used to store Torah
scrolls and the other books. In the last phase in the synagogue's
development, the above-mentioned triclinium was added to the synagogue
hall. We believe that the builders' initial intention was to locate the
triclinium along the central axis of the hall; however, in such a case the
central pillar would have been a visual obstacle. The builders, therefore,
favored a compromise. The triclinium was shifted ca. 3 m southward, and the
central pillar 1 m northward. The final result, although architecturally
distorted, provided a rather good visual connection between the people
sited in the hall and the smaller group reclining in the triclinium. The
U-shaped bench was 1.4 m wide and was constructed of fieldstones and coated
with lime plaster. Its top is missing, but a height of 40-50 cm is
reasonable. A walkway, averaging 70 cm in width, was apparently for the use
of those serving the food. A triangular small room, revealed north of the
triclinium, was added to the synagogue hall at the same time as the
triclinium and was apparently used as a kitchen. A small podium, apparently
for cooking, built of mud bricks, and showing clear evidence of fire, was
exposed in the room's only right-angled corner. We shall now briefly
survey the other parts of the building. There were two rooms to the south
of the courtyard, one of which might have served as the vestibule of the
building. The courtyard, which had a beaten earth floor, contained a water
basin on its southern side. North of the courtyard is a "suite"
consisting of a main room and four other rooms. The suite might have been
used as a dwelling for occasional guests or for other, unknown purposes.
South of the synagogue hall were revealed three rooms, all of which were
coated with ash-lime plaster, connected to the courtyard by means of a
corridor (also coated with plaster). The first two, small rooms were
probably used for ablutions, whereas the third larger room contained a
ritual bath (mikveh). The ritual bath comprised two deep pools (3.2 m), one
with steps for immersion and the other lacking steps, apparently used as an
otzar. The two pools were connected by a small channel situated at the top
of their common side wall. More than 10 ritual baths of the same type were
exposed by us in Jericho's winter palace complex, all but one belonging
to the Hasmonean period. Synthesis: We tend to divide the construction of
the building into three phases. During the first phase, the eastern sector
of the building was apparently built, either as part of the above-mentioned
row or slightly later. The second phase witnessed the addition of the
synagogue hall and the rooms to its south. In the third phase, the
triclinium was added, as has been explained above. In our opinion, the most
reasonable range of time for the construction of all three phases was
between 75 and 50 B.C.E. (a period in which both Queen Salome and later her
two rival sons were active), although this interval might have been
slightly longer. The earthquake of 31 B.C.E. undoubtedly destroyed the
synagogue building as well as its surroundings. Herod's second palace at
this site, erected ca. 25 B.C.E., was built on top of the synagogue's
ruins." (A Synagogue from the Hasmonean Period Exposed at Jericho, Ehud
Netzer, Institute of Archaeology, Hebrew University Of Jerusalem)
7. "Near the ruins of the Hasmonean Royal winter palace are the
remains of the oldest known synagogue in Israel. It was built between the
years 75-50 BC, probably during the reign of Queen Salome Alexandra
(Shlomzion, reigned 76-67 BC, widow of Alexander Jannaeus). The structure
complex covered an area of 28m by 20m, and was developed in 2-3 stages. It
is made of mud bricks on a foundation of field stones, and includes a
ritual bathing area, a courtyard flanked by seven-eight rooms, a genizah
(storage of worn-out scrolls), and a rectangular main hall (16m by 11m)
surrounded by a colonnade of 12 pillars resting on a raised platform. The
platform supported a seating of 70 people. It is oriented to the west,
facing Jerusalem. The synagogue complex and the palace were destroyed by
the major earthquake of 31 BC (magnitude 7) which devastated the cities in
the Western Jordan valley (such as Masada, Qumran and Jericho). Josephus
Flavius wrote about this powerful quake (Ant. XV, Chapter 5): "At this time
it was that the fight happened at Actium [BW: 31 BC], between Octavius
Caesar and Antony, in the seventh year of the reign of Herod and then it
was also that there was an earthquake in Judea, such a one as had not
happened at any other time, and which earthquake brought a great
destruction upon the cattle in that country. About ten thousand men also
perished by the fall of houses..." Herod the Great rebuilt a new palace
(his second) above the ruins of this synagogue, which was never rebuilt."
(Todd Bolen, Jericho Synagogue)
8. "Jericho: A complex of structures built on the eastern
fringe of the Hasmonean Palace complex, at the end of some houses and
adjacent to a water conduit at Jericho is identified as a Hasmonean period
synagogue (Figs. II-la, 11-5). The synagogue complex, "built with abode
walls on top of fieldstone foundations" has three phases (Netzer 1999;
2004:15-18; 2007; Netzer and Laureys-Chachy 2004:184-192). In Phase 1, the
Courtyard House, a rectangle building, about 20 m x 10 m, with several
rooms surrounding a courtyard, was erected. Phase 2 contained a rectangular
hall (ca. 16.5 x 11.5 m) entered through the courtyard from the east; the
hall was divided by 12 pillars supporting the roof, and benches were
erected along the northern and western walls; a small niche was found on
the northeastern corner of the hall, with a subterranean cell that was
probably a genizah for storing scrolls. Phase 2 structures also included a
water system, and a bathing suite consisting of a micrveh and two plastered
rooms connected by a corridor. An attached room that included a U-shaped
triclinium, a small, triangular room on the west side, and a kitchen was
added in Phase 3. The synagogue was erected between 75-50 BCE by the
Hasmonean queen Shlomzion and was probably destroyed by the earthquake of
31 BCE. Herod's second palace was built on part of it, about five years
later. The synagogue served the royal estate and staff as well as the
workers of the nearby large agricultural farm, but not the royal family
(Netzer 2004:17). Netzer based his identification of the Jericho structure
as a synagogue on the similarity to the Gamla synagogue building. He
maintains the space could have accommodated 120 people at Jericho and about
430 at Gamla. The identification of the Jericho structure as a synagogue
has been contested by some scholars: Maoz (1999) argues that the Jericho
structure is not a synagogue but a vegetable or decorative garden adjacent
to a building. Levine (2003b:187-88) aptly claims that the comparison of
Jericho to Gamla is questionable because of too many differences: the
location of the Jericho synagogue is peculiar; the argument that it served
the palace staff is not convincing; and no community was found close by. A
small basin found in the eastern aisle was fed by a channel and may have
been used for washing hands. A similar basin was found in the Hasmonean
period synagogue at Jericho. A miqveh was discovered south of the
synagogue. Netzer also disagrees with the excavators' reconstruction of a
gabled roof and suggests a flat roof on wooden beams, and that the center
of the hall ceiling was higher and clerestory windows were set in the walls
of the main hall (a clerestory is also proposed by Strange 2001:104, Figs.
3-4). On the east a small room with benches was discovered, possibly a
study room. (Ancient Synagogues - Archaeology and Art: New Discoveries and
Current Research, Rachel Hachlili, p28, 2013 AD)
Conclusion:
1. We know of two synagogues in Jericho, one in Old Testament
Jericho (Byzantine: Shalom Al Yisrael) and one in New Testament Jericho
(75-31 BC) a few kilometers away.
2. We have featured the Old Testament Jericho synagogue because
the archeology is solid that it is a first century synagogue.
3. While the Bible is silent about any synagogue in Jericho, or
that Jesus ever visited one there, it is certain that there would be a
synagogue in such an important and historic town.
4. The synagogue of the first century is probably the Shalom Al
Yisrael synagogue, which is in an enclosed white building in Old Testament
Jericho and features amazing mosaics.
a. Add to this the number of Bible stories that happened at
Jericho and the existence of a synagogue is to be expected.
b. Keep in mind that the Mishnah, Babylonian and Jerusalem
Talmuds all say there were 400 synagogues in Jerusalem at the time of
Jesus, yet NOT ONE has ever been located or excavated.
c. See also: Jerusalem Talmud
d. Absence of evidence is not evidence of absence!
5. See also: First Century Jewish Messianic Expectation: As
witnessed in the Dead Sea scrolls.
By Steve Rudd 2017: Contact the author for comments, input or corrections
Quick links
Ancient Synagogues
Go to: Main Start Page
By Steve Rudd 2017: Contact the author for comments, input or corrections
Quick links:
Master introduction: Summary overview is the place to start to tie it all together.
Providence: God's eternal plan: The providential transition from Temple to Synagogue to Church
Origin: Synagogues originated at Alexandria Egypt in 280 BC spawned by the Septuagint
Jesus the Messiah of the Tanakh:
1. First Century Jewish Messianic Expectation: As witnessed in the Dead Sea scrolls.
2. Looking for the wrong thing: Mistaken Jewish ideas of the Messiah in 30 AD.
3. Jesus fulfilled Prophecy: Master list of fulfilled messianic prophecies
4. Jesus fulfilled Prophecy: "He shall be called a Nazarene (branch)" Matthew 2:23
5. Jesus fulfilled Prophecy: "Jesus would rise the third day" 1 Corinthians 15:3-4
Synagogue Architectural Prototypes in the Church:
1. Standard architectural synagogue typology: Introduction, Master Chart
2. Mikveh for Ritual Purity: The Christian Maker
3. Ritual purity stone Vessels: Stoneware cups and wash basins
4. Freestanding Columns: Antitype of Christians
5. Artwork: Heart-Shaped Columns
6. The bema: Prototype of the Church Pulpit
7. Synagogue Benches: Metaphor of Equality in Christ
8. Women Seating in Synagogues: Not segregated from men
9. The Moses' Seat: Metaphor of Pride
10. Niches & Ark of The Scrolls: Prototype of Church Apse
11. Table of the Scrolls: Prototype of Communion Table
12. Byzantine Church Architecture: Octagonal and Basilica
13. Orientation: Early Synagogues did not Point to Jerusalem
14. The Church replaced the Temple: Replacement theology is pure Christianity
Synagogue Worship Prototypes in the Church:
15. Worship prototypes: Introduction and Master Summary Chart
16. Collective Names of Synagogues: House of Prayer, Temple, Church
17. Organization of Synagogues: Elders, officials, attendants, Independent, autonomous
18. Attendance: Weekly Sabbath Assemblies in Synagogues absent from Tanakh
19. Public Bible readings: Preaching and Teaching In Synagogues
20. Greek Septuagint: The Standard Tanakh of every ancient synagogue
21. Greek Septuagint scroll of the Twelve Minor Prophets written in 50 BC
22. Prayer in Synagogues: "House of prayer" Proseuche
23. Food: Sacred Passover Meals, No Common Meals In Synagogues
24. Sermon Topics in Synagogues: How Christians used the Tanakh to convert Jews
25. Singing in Synagogues: Non-Instrumental Acapella Responsive Singing
26. Benevolence Money: Freewill Weekly First fruits Collections for poor in Synagogues
27. Education: Schools and Literacy of Jews In Synagogues
28. Role of Women in Synagogues: Never leaders, preachers but never segregated
29. Sanctuary Status: Refugees seeking Asylum in Synagogues
30. Appendages: Hostels, Housing and Food Banks in Synagogues
31. Civil Court: Judgements, beatings and scourging in Synagogues
32. Civic Meetings: Political Town Hall assemblies in Synagogues
33. Christians replaced Jews: Replacement theology is pure Christianity
Synagogue Occupation Date (SOD)= Excavation date + Inscriptional date + Literary date
Allusions: Synagogue worship allusions and imagery in the New Testament
Master builder Stonemason Jesus: "Upon this Rock I will build My church"
Everyday life: Archeology of Everyday Life and Homes at the time of Jesus
Master List: Master list of First Temple Period, Pre-70 AD Synagogues
Attend a church you can read about in the Bible: Click here to find a church near you.
By Steve Rudd 2017: Contact the author for comments, input or corrections
Go to:
Master Synagogue List
Go to:
Jewish Messianic Expectations in DSS
Go to:
Map of Synagogue Sites
Excavations
Inscriptions
Literature
Go to:
Synagogue Excavations
Go to:
Synagogue Inscriptions
Go to:
Synagogue Literary Sources
Jesus Master Builder of the Church/Temple
Archeology of First Century Houses
By Steve Rudd 2017: Contact the author for comments, input or corrections
Jesus your messiah is waiting for you to come home!
Why not worship with a first century New Testament church near you, that has the same look and feel as the Jewish Synagogue in your own home town. As a Jew, you will find the transition as easy today as it was for the tens of thousands of your forefathers living in Jerusalem 2000 years ago when they believed in Jesus the Nazarene (the branch) as their messiah. It's time to come home!
Click here to find a church near you.
By Steve Rudd: Contact the author for comments, input or corrections.
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