Body: | First Century Synagogue Top Plans: Sardis, Asia 49 BC
Archeological Excavations of Oldest Synagogues in the world
Sardis, Asia 49 BC
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Introduction:
1. Location:
a. Sardis is in Asia Minor, in modern Turkey and is one of the
seven cities the Book of Revelation was written to in 66 AD to warn the
Christians in Jerusalem to flee its destruction in 70 AD.
b. GPS: 38.488333° 28.040278°
2. With Josephus recording two imperial decrees (49
and 48 BC), we can be certain the Sardis synagogue existed before 49 BC,
even as far back as 220 BC wherein Sardis joins a family of being among the
earliest synagogues on earth.
3. The importance of the city of Sardis, as a
commercial center of the former capital of the Persian empire which dates
back as far as 536 BC, is matched by the Jewish synagogue in Sardis with a
continuous 665 year occupation history (49 BC - 616 AD)
4. Although inscriptional evidence from Josephus
Antiquities 14.235 makes the existence of a synagogue building certain in
49 BC, the synagogue likely dates back to the time of Seleucid King
Antiochus III (223-187 BC) who was contemporary with Ptolemy III who are a
major powerhouse in establishing diaspora synagogues.
CRITICAL POINT
Sardid synagogue founded around 220 BC
The origin of the Jewish Community at Sardis under Antiochus III (223-187 BC)
Coincides with Ptolemy III (246-222 BC) to whom Egyptian Jews
Dedicated at least three synagogues to for his support in establishing Diaspora synagogues.
Cairo 246 BC
Crocodilopolis 240 BC
Schedia 240 BC
5. For those who do not even believe fully
functioning synagogues and buildings existed before 70 AD, the Sardis
synagogue is the gorilla in the room!
6. Sardis is mentioned only in the Book of
Revelation which was written in 66 AD to warn the Jews in Jerusalem to flee
the city or die in 70 AD. The strong Jewish tradition of the city made it
easy for the Jerusalem Jewish converts to Christianity to feel at home in
Sardis, when they followed the Church deacon who brought the letter to
Jerusalem, back to Sardis.
A. Earliest Synagogue Occupation Date (SOD) = 49 BC (likely 220 BC)
1. Excavation date: first century
2. Inscriptional date: none
3. Literary date: 49 BC, but likely dates back to
220 BC.
a. New Testament 50 AD
b. Josephus 49 BC
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: 137 Degrees.
b. Distance to Jerusalem: 990 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. The New Testament:
a. "To the angel of the church in Sardis write: He who has
the seven Spirits of God and the seven stars, says this: 'I know your
deeds, that you have a name that you are alive, but you are dead. 'Wake
up, and strengthen the things that remain, which were about to die; for I
have not found your deeds completed in the sight of My God. 'So remember
what you have received and heard; and keep it, and repent. Therefore if you
do not wake up, I will come like a thief, and you will not know at what
hour I will come to you. 'But you have a few people in Sardis who have
not soiled their garments; and they will walk with Me in white, for they
are worthy. 'He who overcomes will thus be clothed in white garments; and
I will not erase his name from the book of life, and I will confess his
name before My Father and before His angels. 'He who has an ear, let him
hear what the Spirit says to the churches.'" (Revelation 3:1-6)
2. The two imperial decrees for the Sardis
Synagogue as recorded by Josephus:
a. 49 BC: "Lucius Antonius, the son of Marcus, vice-quaestor,
and vice-pretor, to the magistrates, senate, and people of the Sardians,
sendeth greeting. Those Jews that are our fellow-citizens of Rome, came to
me, and demonstrated that they had an assembly [synagogue] of their own,
according to the laws of their forefathers, and this from the beginning, as
also a place of their own, wherein they determined their suits and
controversies with one another. Upon their petition therefore to me, that
these might be lawful for them, I give order that these their privileges be
preserved, and they be permitted to do accordingly." (Josephus
Antiquities 14.235: decree of 49 BC)
b. 48 BC: "The decree of the Sardians. "This decree was made
by the senate and people upon the representation of the praetors:-Whereas
those Jews who are our fellow-citizens, and live with us in this city, have
ever had great benefits heaped upon them by the people, and have come now
into the senate, (260) and desired of the people, that upon the restitution
of their law and their liberty, by senate and people of Rome, they may
assemble [synagogue] together, according to their ancient legal custom, and
that we will not bring any suit against them about it; and that a place may
be given them where they may have their congregations, with their wives and
children, and may offer, as did their forefathers, their prayers and
sacrifices to God. (261) Now the senate and people have decreed to permit
them to assemble together on the days formerly appointed, and to act
according to their own laws; and that such a place be set apart for them by
the praetors [city officials], for the building and inhabiting the same, as
they shall esteem fit for that purpose: and that those that take care of
the provisions for the city, shall take care that such sorts of food as
they esteem fit for their eating, may be imported into the city."
(Josephus, Antiquities 14.259-261: decree: 48 BC)
3. The imperial decree recorded in Josephus,
Antiquities 14.259-261: decree: (48 BC) demonstrates the following
worship and functions of first century synagogues:
a. Men, women and children worshipped in Synagogues:
i. See also: Women Seating in Synagogues: Not segregated from men
ii. See also: Role of Women and Children in Synagogues: Never
leaders, preachers but never segregated
b. Synagogues were full blown civil courts for internal
non-religious legal disputes which became a prototype for the Church court
of 1 Cor 6
i. See also: Civil Court: Judgements, beatings and scourging in
Synagogues
ii. Civil courts in the church: "Does any one of you, when he has
a case against his neighbor, dare to go to law before the unrighteous and
not before the saints? Or do you not know that the saints will judge the
world? If the world is judged by you, are you not competent to constitute
the smallest law courts? Do you not know that we will judge angels? How
much more matters of this life? So if you have law courts dealing with
matters of this life, do you appoint them as judges who are of no account
in the church? I say this to your shame. Is it so, that there is not among
you one wise man who will be able to decide between his brethren, but
brother goes to law with brother, and that before unbelievers?" (1
Corinthians 6:1-6)
D. Occupation history:
1. The synagogue underwent a series of renovations
over its 665 year occupation history.
2. Sardis was a commercial powerhouse and former
capital of the Persian empire as far back as 536 BC.
3. The beginnings of the Jewish settlement in
Sardis are believed to belong to the 3rd century BC, when Jews from
Babylonia and other countries were encouraged to settle in the city by the
Seleucid King Antiochus III (223-187 BC) who was contemporary with Ptolemy
III who are a major powerhouse in establishing diaspora synagogues.
4. In 49 AD Josephus Antiquities 14.235 records the
imperial degree that granted the Jewish synagogue the legal status of a
Jewish civil court like the church: 1 Cor 6:2.
5. In 48 BC, Josephus, Antiquities 14.259-261
records a second imperial decrees protecting the already fully operational
synagogue in Sardis from harassment of town officials, granting them right
of peaceful assembly, right of ownership of property and allowing the
import kosher foods into Sardis.
6. The great Earthquake of 17 AD: The synagogue was
destroyed in 17 AD by and earthquake. (Strabo Geog. 12.8.18; Tacitus An.
2.47)
a. "That same year [17 AD] twelve famous cities of Asia fell
earthquake in the night, it was more unforeseen. assisted his escape into
the open in such a case, nor to rush to the usual, because it is divided,
and the lands of perpetually sinking in. they had sat together upon a
mountain, were seen in a steep, which planes there are, the ruin of the
fire shone among the whole State. of mercy, and drew it in the Sardis and
the taint, for the most part in the pursuit of the same: For he promised
millions in Caesar, a hundred times, and the amount of the treasury or to
the Treasury, were hanged in the five-year sent him home. Drips near the
magnets of loss and redemption as well. It was decided, to be exempted, the
people of Apollonis, with the towns of nor the Macedonians had Hyrcanus in
the are called, and Hierocaesariam, Larissa, Myrina, Tmolus, were it to be
taken for the same time be sent from the Senate to examine the forced
labor, which is to examine and to relieve them. Marcus Aletus ex-praetors,
not even an ex-consul and then governor of Asia, a competition for a match
between the obstacle to action was started." (Tacitus, Annales 2.47)
b. "Phrygia Catacecaumene, (or the Burnt,) which is occupied by
Lydians and Mysians, obtained this name from something of the following
kind. In Philadelphia, a city adjoining to it, even the walls of the houses
are not safe, for nearly every day they are shaken, and crevices appear.
The inhabitants are constantly attentive to these accidents to which the
ground is subject, and build with a view to their occurrence. Apameia among
other cities experienced, before the invasion of Mithridates, frequent
earthquakes, and the king, on his arrival, when he saw the overthrow of the
city, gave a hundred talents for its restoration. It is said that the same
thing happened in the time of Alexander; for this reason it is probable
that Neptune is worshipped there, although they are an inland people, and
that it had the name of Celænæ from Celvanus, the son of Neptune, by
Celæno, one of the Danaides, or from the black colour of the stones, or
from the blackness which is the effect of combustion. What is related of
Sipylus and its overthrow is not to be regarded as a fable. For earthquakes
overthrew the present Magnesia, which is situated below that mountain, at
the time that Sardis and other celebrated cities in various parts sustained
great injury. The emperor [Tiberius] gave a sum of money for their
restoration, as formerly his father had assisted the Tralliani on the
occurrence of a similar calamity, when the gymnasium and other parts of the
city were destroyed; in the same manner he had assisted also the
Laodiceans." (Strabo, Geogr. 12.8.18)
7. After this earth quake of 17 AD and during the
life of Jesus Christ, the Sardis synagogue was rebuilt into its current
configuration.
8. The Synagogue building of Sardis was destroyed
in 616, when the city was captured by the Sasanian Persians.
9. It was never rebuilt and the Jewish community of
Sardis ceased to exist.
E. Excavation details:
1. The Table of the Scrolls:
a. See also: Table of the Scrolls: Prototype of Communion Table
2. Ark of the Scrolls:
a. See also: Niches & Ark of The Scrolls: Prototype of Church
Apse
b. Here are other Torah Shrines in other synagogues:
3. "The city of Sardis, formerly the capital of
the Lydian empire, had a long history as a thriving commercial centre,
thanks to its location on the main road system near the junction of routes
from the coastal cities of Ephesus and Smyrna. Although little evidence has
survived concerning guilds there, we do know of a group of Roman merchants
and a guild of slave-traders from inscriptions. The latter group joined
with the assembly of citizens in the first century in order to honour a
prominent benefactor: "According to the decree passed by the assembly,
the people of the Sardians honoured T. Julius Lepidus, the emperor-loving
high-priest of both Asia and the city and foremost man of the city, because
of his love of glory and unmatched goodwill towards the homeland. Those
engaged in business in the slave-market set up this honour from their own
resources" (SEG 46 1524). There were also associations devoted to Apollo,
Zeus, Attis, and the Jewish God (both Jews and Christians) in the Roman
period. Despite its economic advantages, Sardis was also located in an area
susceptible to earthquakes. As both Tacitus and Strabo record, the massive
earthquake of 17 CE was particularly devastating for Sardis (Strabo,
Geography 12.8.18; Tacitus, Annals 2.47). A massive re-building program was
begun with the financial assistance of emperor Tiberius who provided the
city with ten million sesterces. Of particular interest to us here is the
construction of the bath-gymnasium complex in the wake of this re-building
effort, which eventually came to house the local Jewish group (by the
late-third or early-fourth century). Like the theatre and stadium, the
bath-gymnasium was an important institution within the Greek cities of Asia
Minor. It was in multi-purpose bath-gymnasia that organizations of boys
(paides), youths (epheboi), young men (neoi), and elders (gerontes) engaged
in education, discussion, exercise, and various other social activities.
Construction on the foundations of the bath-gymnasium centre at Sardis
began in the first century and continued into the second and third
centuries. An inscription on a statue base, which was dedicated to emperor
Lucius Verus, suggests a date of about 166 CE for the completion of the
main structures of the bath-gymnasium complex, including the Roman baths in
the western end. Beginning in the early third century, the so-called
"marble court" (designed for imperial cult activities -- see photo) and
the colonnaded exercise area (palaestra) were added. There were also shops
flanking the southern side of the complex in use by the second century; the
shops presently visible after excavations are from a later time in the
Byzantine era, however. With the completion of the main structures, the
complex measured 120 metres by 170 metres (a large building for the time).
(Associations, Synagogues, and Congregations, Philip A. Harland, 2013)
4. "The construction of the Roman bath and
gymnasium complex was undertaken after a strong earthquake rocked Sardis in
17 C.E. The excavations revealed the remains of at least three successive
buildings below the synagogue. During these earlier phases (called "stages"
by the excavators), the structure apparently was not used as a synagogue
but was part of the bath and gymnasium complex. Only in the fourth and
final stage did the building definitely serve as a synagogue. During the
first stage, three rooms of roughly equal size occupied the south side of
the palaestra, opposite a similar group of rooms on the north side. These
rooms must have been used for bathing and gymnastic activities. According
to the excavators, construction of stage I began after the earthquake of 17
and continued well into the second century. The stage I building was never
completed in its originally intended form. Some of the foundations begun
according to that plan were abandoned, and the dividing walls above the
floor level were razed. The new stage 2 building consisted of a small
vestibule that opened onto the street to the east and a long basilica hall
on the west. The hall was divided into a nave and two aisles by two rows of
columns. Portions of a marble pavement were found in the nave. An apse with
three niches and two diagonal passageways were installed in the western end
of the basilica. The plan suggests that this building functioned as a Roman
civil basilica with a tribunal in the apse and statues of divinities or
emperors displayed in the niches. According to the excavators, the stage 2
building was still under construction in the early part of the third
century. The stage 3 building is attested by the remains of marble
revetments installed after the dividing wall between the vestibule of stage
2 was torn down. The excavators noted that there is no evidence for the
function of the building in this stage. The dating evidence for stage 3
comes from one area in the main hall, where the excavators discovered coins
that appeared to be stratified (in two different layers) below the mosaics.
Most of these coins were found immediately below the mosaics. However,
eight coins were found at or near the bottom of this layer. The discovery
suggested to the excavators that these coins belong to the bedding of the
floor of the stage 3 building, which was torn up and replaced by the
mosaics of stage 4. Since the latest of the eight coins dated to 270 C.E.,
this is the date the excavators assigned to stage 3. The stage 4 building,
which was definitely used as a synagogue now underwent a thorough
remodeling that involved the creation of a forecourt and the addition of
interior decoration and furniture." (The Date of the Sardis Synagogue in
Light of the Numismatic Evidence, Jodi Magness, American Journal of
Archaeology, Vol. 109, No. 3, p444 2005 AD)
5. Response to Jodi Magness' reductionist
redating scheme:
a. "One of the most well-known debates about synagogue dating
concerns the synagogues excavated as part of the Meiron Excavation Project.
According to the excavators, Eric Meyers, Carol Meyers, James Strange, and
Thomas Kraabel, these buildings were constructed in the second and third
centuries C.E. Jodi Magness, however, claims that the archaeological
evidence supports moving the construction dates into the late-fourth,
fifth, and even sixth centuries C.E. This article addresses a
methodological issue that significantly affects how we should interpret the
competing historical conclusions. Whereas the excavators' chronologies
are based on evidence that includes the excavation experience, notes taken
in the field, discussions in the field and in the lab, unpublished photos
and drawings, personal correspondence, etc., the revised chronologies are
based primarily on the published evidence. The problem for the revised
chronologies [ie. with Jodi Magness] is that archaeological data
deteriorate from excavation to publication, which means that the two sides
of the debate are not basing their conclusions on the same evidence. Using
unpublished data from the Khirbet Shemaʿ and Gush Halav excavations, this
article shows why traditional print archaeological publications are
insufficient as sources of data when writing alternative interpretations of
archaeological evidence. It also provides evidence that pushes the dating
of the Khirbet Shemaʿ and Gush Halav synagogues in the direction of the
excavators' original conclusions." (Debating Ancient Synagogue Dating:
The Implications of Deteriorating Data, Chad Spigel, BASOR No. 376,
November 2016 AD)
Conclusion:
1. The Sardis synagogue which was in full operation
in 49 BC, is an example case in point that ARCHEOLOGY is an incomplete
science when isolated from literary sources.
2. 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
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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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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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