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Though first-century Palestine was mostly illiterate, theological education remained a high priority for Jews. So the illiterate gathered with the literate and learned the Scriptures together in a place named for the Greek word for assembly—the synagogue. They heard the Scriptures read and sermons preached, and they discussed the meanings of the passages.

Synagogues provided a spectrum of services from hotel to courtroom, but these activities were secondary to the synagogue's main function as a place of Scripture reading and worship. In fact, outside Judea, the word synagogue was often replaced by the phrase place of prayer. So what was a synagogue service like?

Synagogue services in the New Testament era would have been similar regardless of geographical location—similar but not uniform. Architecture and interior design differed from synagogue to synagogue. In fact, among the more than 50 or so synagogue ruins found in Israel this century, no two are alike. Services could be conducted in a variety of buildings, in homes, or even in the open air.

Whenever possible, urban synagogues were built near rivers or springs so members could purify themselves in running water. This location also helped visitors find the local synagogue, as Paul and his companions did in Philippi: "On the Sabbath, we went outside the city gate to the river," Luke writes, "where we expected to find a place of prayer" (Acts 16:13).

The interior typically consisted of a room lined with benches and chairs on three sides, with the seats of greater honor progressively elevated. Chairs and benches were also placed in the open space for large crowds.

Special chairs associated with later synagogues have been thought to be the "Moses Seat" referred to in the New Testament (Matt. 23:2)—a seat of special honor. However, there was more than one such seat in a synagogue, and the Moses Seat was more likely a literary allusion than a real chair. Instead, this chair was used as a kind of throne for the Torah scroll while the other (the Haftorah, or "Prophets Scroll") was being read to the congregation. After the readings, both were returned to a scroll cabinet (the ark).

Although the synagogue was open three times a day for those who wanted to pray, special services were held on market days, Mondays and Thursdays. The Sabbath was the regular day for services, and most people attended on that morning.

The Mishnah (a collection of rabbinic laws) preserves a tradition that on the Sabbath, a minion (group of 10 men over the age of 13) was required to begin the services. Unlike temple services, these assemblies were characterized by simplicity. There was no official participation by priests or Levites, and no sacrifices were offered. Instead, services were conducted by ordinary members of the community.

The Sabbath service likely began with the congregation standing, facing toward Jerusalem, and reciting prayers beginning with the Shema (Deut. 6:4). These verses taken from the Torah were actually more a confession of faith than prayers; the Shema was recited twice daily by adult males.

Alternatively, one individual called "the ruler" (head of the synagogue chosen by the synagogue elders) would stand before the ark and recite the Shema aloud while the congregation prayed silently. Then all responded with a loud "Amen."

Other prayers were then said, which became known as the Shemoneh Esreh (Eighteen Benedictions). During Sabbath services only the first three (praises) and the last three (thanksgivings) were used. The full series of benedictions was said only during morning daily prayer. (Eventually a nineteenth benediction was added—a prayer against heretics, including Christians: "For apostates may there be no hope and may the Nazarenes and the heretics suddenly perish.")

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