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Orientation of Early Synagogues did not Point to Jerusalem or East
Architectural Similarities between Ancient Synagogues and the Church
Christians borrowed from Jewish synagogues, not the other way around.
Standardized Architectural Synagogue Signature Typology
Synagogue Architecture adopted by the Christian Church
Floorplans and Furnishings of Pre-70 AD Second Temple Period synagogues
"I have heard your prayer and your supplication, which you have made
before Me;
I have consecrated this house which you have built by putting My name there
forever,
and My eyes and My heart will be there perpetually." (1 Kings 9:3)
EARLY SYNAGOGUES DID NOT POINT TO JERUSALEM or EASTERLY
Eastern vs. Jerusalem Orientation of synagogues: God's ears, eyes, heart
and name
See also: East orientation of Jewish temples and altars
A. Eastern or Jerusalem Orientation of Jewish synagogues:
1. None of the pre-70 AD synagogues were oriented towards
Jerusalem.
a. The first century synagogue at Capernaum, through sheer
fluke of geography, almost due north of Jerusalem, making its orientation
basically towards Jerusalem. But not close enough on the compass bearing as
evidenced in the fact that the later Byzantine addition to the east was
reoriented exactly towards Jerusalem, creating a trapezoid exterior wall on
the east side of the entire structure.
b. At Herodium one would have to face a long side wall to the
right as one entered the building in order to be facing Jerusalem; at
Masada, the Jerusalem orientation was opposite the entrance. At Delos the
Imus was toward the single eastern entrance with the three southern
entrances off to the side.
c. "Masada II was certainly a first-century C.E. synagogue
... no effort to alter its orientation or the door's location. Yigael Yadin
muddies the issue by saying "it was wholly oriented towards Jerusalem as
required."" (Building Jewish in the Roman East, Peter Richardson, p126,
2004 AD)
d. Orientation: "There was no consistency in the orientation of
pre-70 synagogues. The synagogue at Gamla was oriented with its door almost
towards Jerusalem. This comes as close to the assumed correct orientation
as any of these early synagogues. It is likely, however, that this
orientation was purely accidental; its location in the town would hardly
admit of any other arrangement since the contours shaped its orientation,
it was bounded by a street on the south, the casemate wall on the east, an
embankment and a street on the north. In Masada, the wall opposite the door
came closest to being in the direction of Jerusalem, but it was by no means
on that alignment. If it be objected that the circumstances there were
awkward for getting the right direction it can be replied that Masada II,
the revolutionaries' synagogue, could have been located elsewhere within
the overall complex, had orientation been an important factor. If the first
stage were a purpose-built synagogue, the original builders could have
chosen a location that would have been oriented differently. Herodium
offered its renovators little opportunity for choice in the location of the
synagogue or its orientation. Once it was decided to squeeze it into the
existing spaces available in the fortress complex, the triclinium offered
the best possibility. The orientation of all rooms is north-south or
east-west; the orientation of the triclinium was east-west, with one long
sidewall more or less to Jerusalem. The most one can say is that the
orientation was not so important that it prohibited the inclusion of the
synagogue in the triclinium. "The much later synagogue of Capernaum "the
limestone synagogue" was oriented with its door on the south towards
Jerusalem, the then-correct orientation. Excavations below that building
uncovered pans of what may have been a first-century synagogue; the
orientation was almost identical, but at that stage there were two doors-
apparently, one on the west and one on the east wail, an unusual
arrangement- with the doors at right angles to the direction of Jerusalem.
The Magdala building had a door on the northwest, more or less away from
Jerusalem but without any particular reference to Jerusalem. The earliest
evidence leads to a simple conclusion: ontowards Jerusalem was irrelevant.
It mattered little to the builders how the buildings faced." (Building
Jewish in the Roman East, Peter Richardson, p128, 2004 AD)
e. "ORIENTATION OF THE SYNAGOGUE: The orientation of the
synagogue has been much debated but generally it has been accepted that the
synagogue was intended to face Jerusalem (Hachlili 1988:199, 232-3). It
appears that the con-struction of most of the synagogues in the Land of
Israel took into consideration local topography; their orientation,
however, was determined by the Jerusalem-oriented Torah Shrine structure.
Con-sequently, the differences in synagogue building orientation depended
on local traditions or vogues regarding the location of the Torah Shrine.
For example, Galilean synagogues have both their facade and their Torah
shrine on the Jerusalem-oriented wall which for them was the south one; the
same is true of the Golan synagogues at Dabiyye, 'En Nashut, and Umm
el-Qanatir (Figs. 111-31, III-57a-c), whereas the Jerusalem-oriented wall
of the Judean broadhouse synagogues of Eshtemo`a and Susiya faced north and
their entrances were on the east wall (Fig. III-60a, b). Most of the
sixth-century CE synagogue buildings have their apses on the
Jerusalem-oriented wall. The Beth Alpha synagogue, for instance, has its
apse on the southern Jerusalem-oriented wall and its entrances on the
opposite wall (Fig. IV-44:4), whereas the southern synagogues of
Ma`on-Nirim and Gaza have their apses on the northern Jerusalem-oriented
wall and their entrances on the opposite wall (Fig. 1V-44:6, 7). The
Jericho apse (Fig. IV-44:5) is built on the western Jerusalem-oriented wall
and has entrances facing it. Exceptions to this rule are the Sepphoris
aedicula (Fig. IV-36:14) and the Beth Shean A apse (Fig. IV-44:10), where
the Torah Shrines were constructed on the west. Scholars propose that more
than one tradition existed with regard to the orientation of syna-gogue
structures (Avi-Yonah 1973:42; Seager 1981:41). However, it seems most
likely that synagogue orientation was determined by the position of the
Torah Shrine structure (see above). The congrega-tion inside the hall
prayed facing the Torah Shrine, and, therefore, Jerusalem (Hachlili
1976:52). The T. Meg. IV, 2 states: How did the elders sit with their faces
toward the people and their back toward the Bodes and when the chest is set
down, it has to stand with its front toward the people and its back toward
the Bodes... Local topographical and environmental conditions were also
factors in determining the orientation of these buildings." (Ancient
Synagogues - Archaeology and Art: New Discoveries and Current Research,
Rachel Hachlili, p206, 2013 AD)
2. Synagogues after 200 AD began to oriented towards Jerusalem:
a. "However, in addition to its communal dimension, a
standard feature of all later synagogues that first made its appearance in
third-century structures was the orientation to-ward Jerusalem." Almost all
synagogues of the period faced this direction, although the expression of
this orientation may have differed from building to building. With the
exception of Arbel, Galilean-type synagogues positioned their elaborate and
ornate facades toward Jerusalem and the Temple that once stood there. The
interior was oriented in this direction as well; most of these structures
had three rows of columns, on the west, north, and east. Only the southern
side of the building, facing Jerusalem, had none, as this direction served
as the hall's focus." Other synagogues, at Khirbet Shema` and Gush Halav,
had a bima against the southern wall, and still others, as at Arbel, had a
niche facing south. Synagogues in the southern part of the country, e.g.,
Eshtemoa and Susiya, thus faced north. On occasion, the orientation in a
given building changed over time. So, for example, the synagogues at Merot,
Hammat Tiberias, and 'En Gedi at first had entrances facing Jerusalem, but
later on these were replaced by a bima and the entrances were relocated to
another side of the building. Orienting oneself toward Jerusalem in prayer,
clearly documented already in biblical literature, 2 Chr. 6:38, is
emphatically articulated in third-century rabbinic sources, Jerusalem
Talmud" (The Ancient Synagogue, Lee Levine, p195, 1999 AD)
3. When in a foreign country, the Jews of the Old Testament were
instructed to "pray towards" Jerusalem:
a. "When Your people go out to battle against their enemies, by
whatever way You shall send them, and they pray to You toward this city
which You have chosen and the house which I have built for Your name, then
hear from heaven their prayer and their supplication, and maintain their
cause." (2 Chronicles 6:34-35)
4. "Those who stand and pray outside the Land of Israel, turn
to face the Land of Israel [to pray]. And what is the basis [in Scripture
for this rule]? [8c] 'And pray to thee toward their land which thou
gavest their fathers' [1 Kings 8:48]. [C] Those who stand and pray in the
Land of Israel turn to face Jerusalem. And what is the basis [in Scripture
for this rule]? 'Toward the city which thou hast chosen' [ibid. cf. 2
Chron. 6:34] [T. 3:15]. [D] Those who stand and pray in Jerusalem, turn to
face the Temple mount. And what is the basis [in Scripture]? 'And the
house which I have built for thy name' [ibid. cf. 2 Chron 6:32]. [E] And
those who stand and pray on the Temple mount, turn to face the chamber of
the Holy of Holies. And what is the basis [in Scripture for this rule]?
'[And hearken to the supplication of thy servant and of thy people
Israel,] when they pray toward this place; yea, hear thou in heaven thy
dwelling place; and when thou hearest, forgive' [1 Kings 8:30]. [F] It
turns out that [when they pray] those who stand north [of the Temple], face
south, those who stand in the south, face north, those who stand in the
east, face west, those who stand in the west, face east. It turns out that
all of Israel prays towards one place [T. 3:16]. [G] That accords with [the
verse], 'For my house shall be called a House of Prayer for all
peoples' [Isa. 56:7]. [I:4 A] Said R. Joshua b. Levi, "[We find the
following phrase in a verse referring to the Temple,] 'The house, that
is, the nave in front of the inner sanctuary' [1 Kings 6:17]-[this
phrase suggests they stood during prayer in front of] the nave [of the
Temple-the place] to which all people faced." [B] This [rule that one
must pray facing the Temple] applies at a time when the Temple was
standing. How do we know [it applies] when the Temple is destroyed [i.e.
that all must still face the Temple mount when praying]?" (Jerusalem
Talmud, y. Ber. 4:6, I.3.B-4.B)
5. Capernaum: Orientation proves the original basalt foundation
is first century:
a. The first century basalt foundation is not oriented towards
Jerusalem or easterly.
b. However, if you look at the Capernaum top plan, you will
notice that to new additional structure to the east of the synagogue has a
trapezoid eastern wall that is directly oriented towards Jerusalem.
c. This proves the basalt foundation is first century.
B. The Holy Spirit indwelling metaphor of the Old and New testament traces
its origin back to the cloud of the tabernacle and Solomon's temple:
1. God metaphorically "dwelt" in the cloud:
a. "The Lord said to Moses: "Tell your brother Aaron that he
shall not enter at any time into the holy place inside the veil, before the
mercy seat which is on the ark, or he will die; for I will appear in the
cloud over the mercy seat." (Leviticus 16:2)
b. "Then Solomon said, "The Lord has said that He would dwell in
the thick cloud. "I have surely built You a lofty house, A place for Your
dwelling forever."" (1 Kings 8:12-13)
c. In 1446 BC, it is clear that many of the Hathor (cow-goddess:
golden calf) worshipping Jews who left Egypt would view this indwelling as
literal.
2. David wanted to build a temple that God would "DWELL in" [ie
indwell] and to "house" God inside a stone building:
a. "Now it came about when the king lived in his house, and the
Lord had given him rest on every side from all his enemies, that the king
said to Nathan the prophet, "See now, I dwell in a house of cedar, but
the ark of God dwells within tent curtains." Nathan said to the king,
"Go, do all that is in your mind, for the Lord is with you." But in the
same night the word of the Lord came to Nathan, saying, "Go and say to My
servant David, 'Thus says the Lord, "Are you the one who should build
Me a house to dwell in? "For I have not dwelt in a house since the day I
brought up the sons of Israel from Egypt, even to this day; but I have been
moving about in a tent, even in a tabernacle." (2 Samuel 7:1-6)
b. ""But will God indeed dwell with mankind on the earth? Behold,
heaven and the highest heaven cannot contain You; how much less this house
which I have built. "Yet have regard to the prayer of Your servant and to
his supplication, O Lord my God, to listen to the cry and to the prayer
which Your servant prays before You; that Your eye may be open toward this
house day and night, toward the place of which You have said that You would
put Your name there, to listen to the prayer which Your servant shall pray
toward this place." (2 Chronicles 6:18-20)
3. The temple was where God's ears, eyes, heart and name was
located day and night, forever:
a. "The Lord said to him, "I have heard your prayer and your
supplication, which you have made before Me; I have consecrated this house
which you have built by putting My name there forever, and My eyes and My
heart will be there perpetually." (1 Kings 9:3)
b. "If they take thought [lit: direct their HEARTS] in the land where
they are taken captive, and repent and make supplication to You in the land
of their captivity, saying, 'We have sinned, we have committed iniquity
and have acted wickedly; then hear from heaven, from Your dwelling place,
their prayer and supplications, and maintain their cause and forgive Your
people who have sinned against You. "Now, O my God, I pray, let Your eyes
be open and Your ears attentive to the prayer offered in this place." (2
Chronicles 6:38-40)
c. ""Now My eyes will be open and My ears attentive to the prayer
offered in this place. "For now I have chosen and consecrated this house
that My name may be there forever, and My eyes and My heart will be there
perpetually." (2 Chronicles 7:15-16)
4. Prayers were to be directed to the Jerusalem temple.
a. The political theocratic ideology of Islam began with Muhammed
instructing his followers to pray toward Jerusalem, only to change and pray
towards pagan Mecca after his naïve attempt to convert the Jews failed.
b. ""When Your people go out to battle against their enemies, by
whatever way You shall send them, and they pray to You toward this city
which You have chosen and the house which I have built for Your name, then
hear from heaven their prayer and their supplication, and maintain their
cause." (2 Chronicles 6:34-35)
5. The human body is the temple of God where God's eyes, ears,
heart and name is:
a. "The Jews then said to Him, "What sign do You show us as your
authority for doing these things?" Jesus answered them, "Destroy this
temple, and in three days I will raise it up." The Jews then said, "It
took forty-six years to build this temple, and will You raise it up in
three days?" But He was speaking of the temple of His body." (John
2:18-21)
b. "Or do you not know that your body is a temple of the Holy Spirit
who is in you, whom you have from God, and that you are not your own?" (1
Corinthians 6:19)
c. The collective church is also a metaphoric temple: "Do you not
know that you are a temple of God and that the Spirit of God dwells in
you?" (1 Corinthians 3:16)
d. When non-Christians pray "through us" God will answer their
prayers: ""Also concerning the foreigner who is not from Your people
Israel, when he comes from a far country for Your great name's sake and
Your mighty hand and Your outstretched arm, when they come and pray toward
this house, then hear from heaven, from Your dwelling place, and do
according to all for which the foreigner calls to You, in order that all
the peoples of the earth may know Your name, and fear You as do Your people
Israel, and that they may know that this house which I have built is called
by Your name." (2 Chronicles 6:32-33)
6. "Literal and personal indwelling of the Holy Spirit"
advocates today argue for a literal indwelling in a metaphoric building.
a. Although the language of the Old Testament appears like God
literally indwells the cloud, tabernacle and Temple, it was metaphoric and
symbolic because "heaven and earth cannot contain God" much less a tiny
building.
b. Although the language of the New Testament appears like the Holy
Spirit literally indwells the human body, like the antitypical Old
Testament cloud and temple, it is metaphoric and symbolic.
7. For the Christian, the indwelling is a metaphor for God's
fellowship: God's ears, eyes, heart and name were there: 1 Kings 9:3; 2
Chron 6:18-20; 39-40; 7:15-16
a. Ears: prayer
b. Eyes: providential protection
c. Heart: love, compassion, grace
d. Name: "Christian"
8. Christians take their "inner room" with them everywhere and
it entered when they close their eyes:
a. ""But you, when you pray, go into your inner room, close your
door and pray to your Father who is in secret, and your Father who sees
what is done in secret will reward you." (Matthew 6:6)
See also: East orientation of Jewish temples and altars
By Steve Rudd 2017: Contact the author for comments, input or corrections
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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
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Map of Synagogue Sites
Excavations
Inscriptions
Literature
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Synagogue Excavations
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Synagogue Inscriptions
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Synagogue Literary Sources
Jesus Master Builder of the Church/Temple
Archeology of First Century Houses
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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!
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