those of the fig tree, the foliage is thick and wide-spreading and the tree provides good shade. It was frequently planted along roadsides for that reason. The short, stout trunk soon branches out with its lower limbs close to the ground, and this made it a convenient tree for a small man like Zacchaeus to select as the one he would climb along the roadside to get a view of Jesus.—Luke 19:2-4.

The figs grow in abundant clusters and are smaller and inferior to those of the common fig tree. It is the present practice of Egyptian growers of the sycamore (fig-mulberry) trees to pierce the premature fruit with a nail or other sharp instrument in order to accelerate the ripening process. According to Harold and Alma Moldenke in their book Plants of the Bible (p. 108), if this is not done the fruit “will secrete a quantity of watery juice and will not ripen.” This sheds some light on the occupation of the prophet Amos, who describes himself as a “herdsman and a nipper of figs of sycamore trees.”—Amos 7:14.

In addition to growing in the Jordan valley (Luke 19:1, 4) and around Tekoa (Amos 1:1; 7:14), the sycamore trees were especially abundant in the lowlands of the Shephelah (1 Ki. 10:27; 2 Chron. 1:15; 9:27), and though their fruit was not of the quality of the common fig tree, King David considered it of sufficient value to place the Shephelah groves under the care of an administrative chief. (1 Chron. 27:28) The sycamore (fig-mulberry) trees were evidently abundant in Egypt at the time of the ten plagues, and continue to provide a source of food there today. (Ps. 78:47) The wood is somewhat soft and porous and quite inferior to that of the cedar, but it was very durable and much used in building. (Isa. 9:10) Mummy coffins made of sycamore wood have been found in Egyptian tombs and are still in good condition after some three thousand years.

SYCHAR

(Syʹchar).

A city of Samaria and the site of Jacob’s fountain. It was “near the field that Jacob gave to Joseph his son” in the vicinity of Shechem. (John 4:5, 6; compare Joshua 24:32.) The Syriac Sinaitic codex has “Shechem” instead of “Sychar.” However, the best Greek manuscripts support the reading “Sychar.” Certain early non-Biblical writers distinguish between Shechem and Sychar; others do not. Some today who separate the two identify Sychar with the village of ʽAskar, about one-half mile (c. 1 kilometer) N of Jacob’s fountain and about the same distance NE of the apparent location of ancient Shechem.

SYENE

(Syeʹne) [possibly, market].

A city apparently situated at the southern extremity of ancient Egypt. (Ezek. 29:10; 30:6) As may be inferred from the possible meaning of Syene, the city may have served as a “market” or “trading post.” It is identified with Aswan, situated on the E bank of the Nile opposite Elephantine and some 430 miles (692 kilometers) S of Cairo.

SYMEON

(Symʹe·on) [hearing].

1. An ancestor of Jesus’ mother Mary.—Luke 3:30.

2. The form of the name of Simon (Peter) used once by James at the Jerusalem council.—Acts 15:14.

3. One of the prophets and teachers of the Antioch, Syria, congregation who laid their hands on Barnabas and Paul after the holy spirit had designated these two for missionary work. Symeon’s Latin surname was Niger.—Acts 13:1-3.

SYNAGOGUE

[Gr., sy·na·go·geʹ, a bringing together].

In the Septuagint Bible translation the two words ek·kle·siʹa, meaning assembly or congregation, and sy·na·go·geʹ are used interchangeably. The word “synagogue” eventually took on the meaning of the place or building where the assembly was held. However, it did not completely lose its original meaning, for the Great Synagogue was not a large building but an assembly of noted scholars, credited with settling the Hebrew Scripture canon for the Palestinian Jews. It is said to have had its beginning in the days of Ezra or of Nehemiah and to have continued until the time of the Great Sanhedrin, about the third century B.C.E. In Revelation 2:9; 3:9, “synagogue” applies to an assembly under the domination of Satan. Also, we read of the “Synagogue of the Freedmen.” (Acts 6:9; see FREEDMAN, FREEMAN) James uses the word in the sense of a Christian meeting or public assembly.—Jas. 2:2.

It is not known just when synagogues were instituted, but it seems to have been during the seventy-year Babylonian exile when there was no temple in existence, or shortly following the return from exile, after Ezra the priest had so strongly stressed the need for knowledge of the Law. In the days of Jesus Christ’s earthly ministry each town of any size in Palestine had its own synagogue, and the larger cities had more than one. Jerusalem had many. There is even an instance in the Scriptures of a synagogue being built for the Jews by a Roman army officer.—Luke 7:2, 5, 9.

The synagogue had an ark or chest containing the Scripture scrolls. The speaker’s stand was in front, on each side of which were the seats so much coveted by the scribes and Pharisees. These front seats faced the audience and were occupied by the presiding officers of the synagogue and any distinguished guests. However, it was from the center of the synagogue that most of the service was conducted, this at once making it easy for anyone to participate and all to hear. Around the three sides were benches for the audience, with a separate section for women.—Matt. 23:6.

PROGRAM OF WORSHIP

The synagogue served as a place for instruction, not sacrifice. Sacrifices were made only at the temple. Synagogue exercises appear to have consisted of praise, prayer, recital and reading of the Scriptures, exposition and exhortation or preaching. Praise-giving featured the Psalms. Prayers, while taken from the Scriptures to an extent, came in time to be long and ritualistic and were often recited for pretext or show.—Mark 12:40; Luke 20:47.

The most important part of synagogue worship was the reading and exposition of the Torah. The reading of the Scriptures consisted of three parts. First came the reciting of the Shemá, or what amounted to the Jewish confession of faith. It received its name from the first word of the first scripture used, “Listen [Sh^emaʽʹ], O Israel: Jehovah our God is one Jehovah.” (Deut. 6:4) Next came the reading of the Torah or Pentateuch, the Law, which, in many synagogues, was scheduled so as to be covered in the course of a year. It was because of the emphasis on the reading of the Torah that the disciple James could well observe to the members of the governing body at Jerusalem: “For from ancient times Moses has had in city after city those who preach him, because he is read aloud in the synagogues on every sabbath.” (Acts 15:21) Following this there was a reading from excerpts of the prophets, known as the Haftaʹrahs, each with its exposition. When Jesus entered the synagogue of his hometown Nazareth, he was handed one of the scrolls that contained the Haftaʹrahs to read, after which he made an exposition upon it, as was the custom.—Luke 4:17-21.

After the reading of the Torah and the Haftaʹrahs, together with their exposition, came the preaching or exhortation, which was done from the front of the synagogue, the preceding instruction being done from its center. We read that Jesus taught and preached in the synagogues throughout the whole of Galilee. Likewise Luke records that it was “after the public reading of the Law and of the Prophets” that Paul and Barnabas were invited to speak, to preach.—Matt. 4:23; Acts 13:15, 16.

PAUL’S PREACHING

Following Pentecost, 33 C.E., and the establishment of the Christian congregation the apostles, particularly