Paul, did much preaching in the synagogues. When entering a city, Paul usually went first to the synagogue and preached there, giving the Jews the first opportunity of hearing the good news of the Kingdom, afterward going to the Gentiles. In some cases he spent considerable time, preaching for several sabbaths, in the synagogue. In Ephesus he taught in the synagogue for three months, and after opposition arose he withdrew the disciples who believed and used the school auditorium of Tyrannus for about two years.—Acts 13:14; 17:1, 2, 10, 17; 18:4, 19; 19:8-10.

Paul was not using the Jewish synagogues as places of meeting for a Christian congregation. Neither was he having Sunday meetings, for he was using the Jewish sabbath, which was Saturday, to preach to the Jews because of their being gathered together on that day.

CHRISTIAN SIMILARITIES

It was not difficult for the first Jewish Christians to conduct orderly, educational Bible study meetings, for they had the basic pattern in the synagogues with which they were familiar. We find many similarities. In the Jewish synagogue, as also in the Christian congregation, there was no set-apart priesthood nor clergyman who did virtually all the talking. In the synagogue, sharing in the reading and in the exposition was open to any devout Jew. In the Christian congregation all were to make public declaration and to incite to love and fine works, but in an orderly way. (Heb. 10:23-25) In the Jewish synagogue women did not teach or exercise authority over men; neither did they do so in the Christian assembly. The fourteenth chapter of First Corinthians gives instructions for the meetings of the Christian congregation, and it can be seen that they were very similar to that of the synagogue procedure.—1 Cor. 14:31-35; 1 Tim. 2:11, 12.

Synagogues had presiding officers and overseers, as did the early Christian congregations. (Mark 5:22; Luke 13:14; Acts 20:28; Rom. 12:8) Synagogues had attendants or assistants, and so did the Christians in their form of worship. There was one called the “sent one” or “messenger” of the synagogue. While finding no counterpart in the historical record of the early Christian congregation, a similar designation, “angel,” appears in the messages that Jesus Christ sent to the seven congregations in Asia Minor.—Luke 4:20; 1 Tim. 3:8-10; Rev. 2:1, 8, 12, 18; 3:1, 7, 14.

Among other respects in which the synagogue served as a precursor of the Christian assemblies are the following: The local synagogues recognized the authority of the Sanhedrin at Jerusalem, even as Christian congregations recognized the authority of the governing body at Jerusalem, as Acts, chapter 15, so clearly shows. In neither were collections taken, and yet in both provision was made for contributions for the assembly and its ministers and for the poor.—2 Cor. 9:1-5.

Both also served as courts. The synagogue was the place where all minor cases involving Jews were heard and disposed of; and so also the apostle Paul argues that Christians should let the mature ones in the congregation judge matters rather than go to worldly courts to settle differences between themselves. While the synagogue arrangement made provision for the administering of stripes, in the Christian congregation such punishment was limited to rebukes. (1 Cor. 6:1-3) Like the synagogue, in the Christian congregation the severest measure that could be taken against the one professing to be a Christian was that of expelling him, disfellowshiping or excommunicating him from the Christian congregation.—1 Cor. 5:1-8, 11-13; see CONGREGATION; EXPELLING.

Jesus foretold that his followers would be scourged in the synagogues (Matt. 10:17; 23:34; Mark 13:9), and that they would be put out, expelled. (John 16:2) Some of the rulers among the Jews believed in Jesus, but for fear of being expelled from the Jewish congregation, they would not confess him. (John 12:42) For giving testimony in behalf of Jesus, a man whom he had healed from congenital blindness was thrown out by the Jews.—John 9:1, 34.

SYNTYCHE

(Synʹty·che) [fortunate].

A Christian woman at Philippi whom Paul commended for her integrity and whom he exhorted to “be of the same mind in the Lord” with a Christian sister named Euodia. (Phil. 4:2, 3) The apostle gave this counsel apparently because of some disagreement between these two, a conclusion supported by several modern translations.—The Amplified New Testament, JB, NE, Ph, TEV.

SYRACUSE

(Syrʹa·cuse).

A city with a fine harbor, on the SE coast of the island of Sicily. According to Thucydides, a Greek colony was established at Syracuse in the eighth century B.C.E.

The apostle Paul stayed at Syracuse for three days toward the close of his trip to Rome in 59 C.E. The layover there may have been necessary because of having to wait for suitable sailing wind. (Acts 28:12) From Syracuse Paul’s ship went “around” and came to Rhegium, on the southern tip of Italy. The exact meaning of this expression is not known. Possibly the vessel took a somewhat curved route, away from the coast, in order to get sufficient wind to fill its sails. Or, maybe it “made a circuit—following the coast—” to reach Rhegium.—Acts 28:13, The Amplified New Testament.

SYRIA

That region bounded on the E by Mesopotamia, on the W by the Lebanon mountains, on the N by the Taurus mountains, on the S by Palestine and the Arabian Desert. The region is called Aram in the Hebrew Scriptures. These boundaries are only general, since Syrian influence and domination within this area were rather fluid and unstable most of the time.

IN PATRIARCHAL TIMES

Of patriarchal times our only Biblical records of the Syrians concern events around Haran involving the lives of Rebekah’s family, her father Bethuel and brother Laban both being described as Syrians, or literally, Aramaeans. (Gen. 25:20; 28:5; 31:20, 24) Because Jacob resided twenty years in this territory, and there married Laban’s two daughters and fathered sons and daughters, and because of the afflictions he experienced in Laban’s service, he was later described as “a perishing Syrian.” Also, Jacob’s mother was a Syrian.—Deut. 26:5; Gen. 31:40-42; Hos. 12:12.

PERIOD OF THE JUDGES

During the period of the Judges when the Israelites fell away from Jehovah’s worship, the Syrian king Cushan-rishathaim subjugated them for a period of eight years. (Judg. 3:7-10) On another occasion, Syria’s influence proved strong enough to cause Israel to worship her gods along with other pagan deities.—Judg. 10:6.

PERIOD OF KINGS OF ISRAEL AND JUDAH

From and after the birth of Israel’s monarchy, Syria became aggressively active militarily, and throughout the entire history of the northern kingdom hostilities between the two prevailed. Israel’s first king, Saul, went to war with the Syrian kings of Zobah. (1 Sam. 14:47) David, upon becoming king, inflicted heavy losses on the army of Syrian King Hadadezer. At the same time much gold, silver and copper were taken and sanctified to Jehovah. David also set up garrisons in Damascus and compelled the Syrians to pay tribute. (2 Sam. 8:3-12; 1 Chron. 18:3-8) Later, more than 30,000 Syrian mercenaries that were hired by the Ammonites, instead of fighting, took flight before the Israelites. However, after Syrian reinforcements were brought up, a battle with Israel ensued and the Syrians suffered great losses, causing them to sue for peace.—2 Sam. 10:6-19; 1 Chron. 19:6-19.

Following this a certain Syrian rebel named Rezon, who fled from Hadadezer, made himself king at Damascus, and became a resister of Israel all the days of Solomon. (1 Ki. 11:23-25) With these developments Damascus became the most prominent Syrian city, and was long recognized as “the head of Syria,” toward which Jehovah’s pronouncements against that nation were directed.—Isa. 7:8; 17:1-3; Amos 1:5.

After division of Israel’s kingdom

Bible history of the Syrians following the death of Solomon and the dividing of his kingdom tells, in the main, of their successes and reverses in their relations with the Israelites of both the northern and southern kingdoms. Particular events are mentioned as occurring during the reigns of Asa (1 Ki. 15:18-20; 2 Chron. 16:2-4, 7), Ahab (1 Ki. 20:1-34; 22:3, 4, 29-35; 2 Chron. 18:10, 28-34), Jehoram of Israel (2 Ki. 6:24–7:16; 8:28, 29; 9:14b, 15; 2 Chron. 22:5, 6), Jehoash of Judah (2 Ki. 12:17, 18; 2 Chron. 24:23, 24), Jehoahaz (2 Ki. 13:3-7, 22), Jehoash of Israel (2 Ki. 13:14-19, 24, 25), Jotham (2 Ki. 15:37, 38), Ahaz (2 Ki. 16:5-9; 2 Chron. 28:5; Isa. 7:1-8; 9:12) and Jehoiakim (2 Ki. 24:2). It was most unusual, worthy of special mention, when there were ‘three years without war between Syria and Israel.’—1 Ki. 22:1.

Jehovah’s prophet Elisha had certain contacts with the Syrians, as for example, when he cured the Syrian army chief Naaman of leprosy (2 Ki. 5:1-20), and when he disclosed to Hazael that he would be king of Syria in place of his master, Ben-hadad II. (2 Ki. 8:7-15) On another occasion when a detachment of Syrians surrounded Dothan to take Elisha captive, the prophet first asked God to strike them with a form of blindness, and then he led them to Samaria, where their vision was restored, had them fed and sent them home. (2 Ki. 6:8-23) For further details on these experiences of the Syrians with the prophet, see the article on ELISHA.

The Syrians were Semites, closely related and associated with the Israelites. Yet in the eighth century B.C.E. there was sufficient difference between their languages that the common Jew did not understand Aramaic. (2 Ki. 18:26-28; Isa. 36:11, 12; see ARAMAIC [The Language].) Also religiously, there were vast differences between the polytheistic Syrians and the Jews, and it was only when the latter apostatized that worship of the Syrian gods was allowed in the land of Israel.—Judg. 10:6; 2 Ki. 16:10-16; 2 Chron. 28:22, 23.

IN THE FIRST CENTURY C.E.

Syria of apostolic times meant the Roman province that Pompey annexed to the empire in 64 B.C.E. This province embraced much of the old territory of Syria as well as the whole of Palestine. At the time of Jesus’ birth it was ruled over by Governor Quirinius, the legate of Emperor Augustus, whose residence was in the capital of the province and third-largest city of the Roman Empire, Antioch, on the Orontes River. (Luke 2:1, 2) Jesus restricted his ministry to Palestine proper, but reports of his wonderful miracles reached out “into all Syria.”—Matt. 4:24.

When the Christians in Jerusalem were scattered because of the persecution following the stoning of Stephen, some of them carried the good news to Syria’s capital, Antioch. First the Jews there heard the message, and later those of other national groups. Barnabas and Paul were both instrumental in building up the congregation of Antioch. It was first in this Syrian city where “the disciples were by divine providence called Christians.”—Acts 11:19-26; Gal. 1:21.

About the year 46 C.E., during the reign of Emperor Claudius when a great famine occurred, the Christians in and around Antioch sent a relief ministration by Barnabas and Paul to their brothers in Jerusalem. (Acts 11:27-30) The letter regarding circumcision sent out by the apostles and older men in Jerusalem was addressed particularly to the congregations in Antioch, Syria and Cilicia (a neighboring region). (Acts 15:23) During the years when Paul traveled extensively as a missionary he used Antioch of Syria as his home base.—Acts 15:40, 41; 18:18; 20:3; 21:3; Gal. 2:11; see ARAM No. 5; ASSYRIA.

SYROPHOENICIAN

(Sy·ro·phoe·niʹcian).

The designation applied in Mark 7:26 to a non-Israelite woman from the regions of Tyre and Sidon. Being a combination of “Syrian” and “Phoenician,” the expression “Syrophoenician” probably had its origin in the circumstance that Phoenicia was part of the Roman province of Syria. The Syrophoenician woman is also called a Kha·na·naiʹa (literally, Canaanitess; translated “Phoenician” in NW), for the early inhabitants of Phoenicia descended from Canaan and, in time, “Canaan” came to refer primarily to Phoenicia. (Matt. 15:22) Her being termed “Grecian” likely means that she was of Greek descent.—Mark 7:26; see GREECE, GREEKS, page 691.

Not long after Passover of 32 C.E., this Syrophoenician woman approached Jesus Christ, repeatedly requesting that he expel a demon from her daughter. At first Jesus declined, saying: “It is not right to take the bread of the children and throw it to little dogs.” To the Jews dogs were unclean animals. But, in likening the non-Jews to “little dogs,” such as might be kept in a home and not wild dogs of the street, Jesus softened the comparison. Nevertheless, what Jesus said apparently served to test the woman. Humbly, she acknowledged: “Yes, Lord; but really the little dogs do eat of the crumbs falling from the table of their masters.” Her words reflected great faith and, therefore, her daughter was healed.—Matt. 15:21-28; Mark 7:24-30.

SYRTIS

(Syrʹtis).

The Greek name of two gulfs located within the large indentation on the coast of northern Africa. The western gulf (between Tunis and Tripoli) was called Syrtis Minor (now the Gulf of Gabes). Just to the E was Syrtis Major, the modern Gulf of Sidra. (See the map on pages 684 and 685.) Ancient sailors dreaded both gulfs because of their treacherous sandbanks, which were constantly being shifted by the tides. Regarding vessels that became involved in the shoals, Strabo, a geographer of the first century C.E., reported that ‘rarely would a skiff be saved.’

When the apostle Paul was being taken to Rome as a prisoner, the ship on which he traveled was seized S of Crete by a northeasterly gale. The crew, therefore, feared that the ship would be run aground on the “Syrtis,” evidently the quicksands or sandbanks of the Gulf of Sidra.—Acts 27:14-17.

SYSTEMS OF THINGS

The phrase “system of things” expresses the sense of the Greek term ai·onʹ in more than thirty of its occurrences in the Christian Greek Scriptures.

On the meaning of ai·onʹ, Archbishop R. C. Trench’s book Synonyms of The New Testament (pp. 216, 217, 1960 printing of ninth edition) states: “Like kosmos [world] it [ai·onʹ] has a primary and physical, and then, superinduced on this, a secondary and ethical, sense. In its primary [sense], it signifies time, short or long, in its unbroken duration; . . . but essentially time as the condition under which all created things exist, and the measure of their existence; . . . Thus signifying time, it comes presently to signify all which exists in the world under conditions of time; . . . and then, more ethically, the course and current of this world’s affairs.” In support of this latter sense, he quotes German scholar C. L. W. Grimm as giving the definition: “the totality of that which manifests itself outwardly in the course of time.”

The basic sense of ai·onʹ, therefore, is “age” or “period of existence,” and in Scripture it often denotes a long space of time (Acts 3:21; 15:18), including an endless period of time, that is, forever, eternity. (Mark 3:29; 11:14; Heb. 13:8) For these senses, see AGE, page 41. Here, however, we consider the sense of the term