[1] A secondary round of excavations, sponsored by the Israel Antiquities Authority in 1962, further explored the residential structures surrounding the synagogue.

Safrai contends that Soknik's argument is based on an unwarranted inference, drawing parallels from the Second Temple to other synagogues without sufficient proof.

Although partially destroyed, the Aramaic inscription indicates that the synagogue was built during the reign of the Byzantine Emperor Justinus, probably Justin I (518–527 CE), and was funded by communal donations.

[12] In the lower center of the composition, immediately below the hand of God, the ram that served as Isaac's substitute is positioned standing sideways, trapped in the nearby thicket.

There is a wide variety of opinions, with some scholars seeing this narrative as an affirmation of God's mercy, others as symbolic of his continuing covenant with Israel, and others as embodying the rabbinic notion of "zechut avot" or the merit of the fathers.

[17] In the center, Helios appears with his signature Greco-Roman iconographic elements such as the fiery crown of rays adorning his head and the highly stylized quadriga or four-horse-drawn chariot.

This zodiac wheel, along with other similar examples found in contemporaneous synagogues throughout Israel such as Naaran, Susiya, Hamat Tiberias, Huseifa, and Sepphoris, rest at the center of a scholarly debate regarding the relationship between Judaism and general Greco-Roman culture in late-antiquity.

[20] Others see it as representing the existence of a "non-Rabbinic" or a mystical and Hellenized form of Judaism that embraced the astral religion of Greco-Roman culture.

[1] As a symbolic marker of its importance, the lower register of the Torah Shrine is flanked by two roaring lions and is surrounded by Jewish ritual objects such as the lulav, etrog, shofar, and incense shovel.

[26] Lastly, the entire scene is framed by the two pulled back curtains, which served to demarcate the sacred space of the Torah Shrine.