Conclusions About the Magdala Synagogue

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Magdala Synagogue can be regarded as the epicentre of Judeo-Christian archaeology. It is of great value as it is from the ‘Jesus period’, is in the heart of Galilee and is situated on the half-way point between Nazareth and Capernaum on the Via Maris, a route Jesus would have travelled. Perhaps it is as close as modern people have yet come to Jesus, along with the basalt building at Capernaum (probably the synagogue built there by the Roman centurion).

From a practical point of view the Magdala example illustrates many aspects of synagogue construction typical of the period – in size, internal arrangement, shape, seating, and study room. Its uniqueness stems from the typically Jewish iconography of the carved stone found in situ, which highlights the sacred use for the synagogue.

“The stone symbolises a cultic connection between the synagogue and the Temple. It is unique evidence of the way Galilean Jews before 70 understood the synagogue and its activities”. (Richard Bauckham, ‘Further Thoughts on the Migdal Synagogue Stone’, NT 57.2 (2015), p. 130)

Khirbet Cana
The synagogue at Khirbet Cana (a village that is not to be confused with Kfar Cana) was built on top of a hill above a fertile valley, sixteen kilometres due west of Magdala. The synagogue was large but slightly smaller than that at Gamla, being 20x15m internally (65’ 7” x 49’ 3”). It was certainly a substantial, public building because the walls were 1.5m thick. This building was huge for such a small village, suggesting a high degree of commitment and probably of Jewish observance and of economic prosperity.

In John 2:6, Cana of Galilee was the site of Jesus’ first miracle (turning water into wine) and the huge, full stone water-jars were ready for the (previously noted) washing of hands and feet. The event was possibly a family wedding because Mary played such a prominent role. She was a family, even a village. 



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