Jerusalem’s ancient water system was not only about finding a spring. It was about controlling what happened when the water came too quickly and when the rain failed to arrive at all. A new study has dated a large dam near the Siloam Pool to roughly 805–795 BCE, during the period when the kingdom of […]
For decades, scholars have debated whether the Qumran sect associated with the Dead Sea Scrolls actually used its unusual 364-day calendar, or viewed it as more of a theoretical ideal.
Now, a new study published in the Tarbiz Quarterly for Jewish Studies suggests that neither explanation is fully accurate. Instead, Prof. Eshbal Ratzon argues that the community used the calendar for a time before seasonal drift and changing Hasmonean politics prompted them to abandon the system.
A Calendar as a Religious Statement
Ratzon, a professor at Tel Aviv University, set out to answer a question that has puzzled scholars for decades. Unlike the approximately 365.25-day solar year, the Qumran calendar consisted of exactly 364 days. The calendar used 364 days because the number divides evenly into 52 seven-day weeks, so every festival would always fall on the same weekday each year.
To the Qumran sect, this order in the calendar demonstrated what they saw as God’s perfect design. They believed God set the calendar at Creation and that people could not change it. This belief clashed with Jerusalem’sreligious leaders, whose priests used a lunisolar calendar that most Jewish people followed during the Second Temple period.
Reading the Evidence Differently
The mathematics that gave the calendar its perceived order also led to practical issues. A 364-day year lags behind the solar year by about a day and a quarter each year, causing festivals to drift by nearly a month over two decades. After several decades, a spring harvest festival could fall in winter. For a group that linked its holidays to agriculture, this gradual shift was a serious problem.
Two main theories have shaped the debate for years. One suggests that the sect occasionally added extra days to correct the drift, while the other argues that the 364-day calendar was only a theoretical model and not used in daily life. Ratzon argues that the Dead Sea Scrolls do not clearly support either view. Nearly twenty of the recovered scrolls concern calendars or astronomy, highlighting the importance of the subject within the community. The Book of Jubilees, a key text for the sect, goes further by criticizing the lunar calendar and presenting the 364-day system as the original calendar given to Moses at Sinai.
“The Qumran calendar has long been regarded as one of the Qumran sect’s defining features, but also as one of the most baffling mysteries of the Dead Sea Scrolls,” Ratzon said.
Why the Sect Moved On
Ratzon’s reconstruction sees the abandonment of the calendar as a two-stage process, rather than a single failure. The growing seasonal drift made the calendar increasingly impractical. At the same time, the sect’s relationship with the Hasmonean rulers improved under Alexander Jannaeus, who supported religious decisions closer to the sect’s views and disagreed with the Pharisees who led the Temple in Jerusalem.
According to Ratzon, improving relations with the Hasmonean rulers made it possible for the sect to adopt the Temple calendar for daily use, while still holding the 364-day system as an ideal. They believed it was valid at Creation and would be restored in the future.
The debate over the Qumran community has continued for decades. While Ratzon’s proposal does not settle that debate, it offers a new explanation for how a calendar once central to the sect’s identity could eventually become more of a religious ideal than a practical system.
Austin Burgess is a writer and researcher with a background in sales, marketing, and data analytics. He holds an MBA, a Bachelor of Science in Business Administration, and a data analytics certification. His work focuses on breaking scientific developments, with an emphasis on emerging biology, cognitive neuroscience, and archaeological discoveries.
A massive stone, deliberately laid on its side and buried within the walls of an ancientJudean home, may provide physical evidence consistent with interpretations of King Hezekiah’s reported religious reforms.
The Hebrew Bible describes the events of Hezekiah’s reforms, including the tearing down of shrines, the destruction of sacred pillars, and the relocation of religious practice from the countryside into royal control in Jerusalem. For decades, archaeologists have searched for evidence of these changes, mostly by studying temples and public worship sites.
The study focuses on a massebah, a cultic standing stone about 4.6 feet tall and weighing 750 kilograms, found at Tel ‘Eton in the Judean Lowlands. The stone was originally located inside Building 101, a large residence sometimes referred to as the Governor’s Residency. Archaeologists found it placed in the largest room, directly opposite the entrance, where it functioned as a central feature for anyone entering the building.
Scholars have documented that standing stones of this type throughout the ancient Near East have ritual significance. This particular stone does not appear to have had a clear structural or practical function. “The location of the stone suggests that it played an important role in the lives of the building’s occupants,” Faust said.
Decommissioned, Not Destroyed
Sometime before the Assyrian destruction of Tel ‘Eton at the end of the eighth century BCE, during the period of Hezekiah’s reign, the stone’s status changed. Rather than leaving it upright and visible, the builders laid it on its side and incorporated it into a stone platform. The people responsible did not smash or desecrate the stone. They carefully removed it from use without destroying it.
“Those responsible for changing religious practices may have wished to eliminate the stone’s ritual function, and perhaps wanted the old ritual objects desecrated, but the people who carried out the change seem to have treated it with respect,” Faust said. “They removed it from use without destroying it, effectively neutralizing its cultic significance while preserving the object itself.”
Rare Domestic Evidence
Most searches for evidence of the events of Hezekiah’s reforms have focused on public worship sites, such as the temple at Arad and the dismantled altar at Beersheba. Researchers consider these sites significant, but competing interpretations persist, partly because so few examples exist.
Domestic religious practice presents a different challenge. When a household abandoned a religious object, people often removed or discarded it, leaving no trace for archaeologists to find centuries later. Since ordinary homes do not receive the same archaeological attention as temples and traditional sites of worship, evidence of religious practice located within these residences often disappears rather than being properly preserved or studied. This makes the Tel ‘Eton stone unusual in the archaeological record. People left it in place, buried it, and sealed it inside a platform, where it remained undisturbed for nearly 3,000 years.
An Open Question
Faust does not overstate the discovery. The study does not claim that Hezekiah’s policies directly led to the stone’s decommissioning. The dating places the event only within his reign, but not as a definite result of them. Still, the timing, the method of removal, and the care taken to preserve the object all match a period when religious practice across Judah appears to have been changing.
Scholars still debate whether Hezekiah’s reforms happened as described in the Bible or instead reflect later religious ideas. Either way, this discovery adds a rare example of domestic evidence to a debate usually focused on public religious sites.
Austin Burgess is a writer and researcher with a background in sales, marketing, and data analytics. He holds an MBA, a Bachelor of Science in Business Administration, and a data analytics certification. His work focuses on breaking scientific developments, with an emphasis on emerging biology, cognitive neuroscience, and archaeological discoveries.
Researchers have identified a gene that appears to balance a powerful evolutionary trade-off, boosting growth and reproductive success early in life while carrying hidden costs later on. The biological processes that help build a healthy young body may also sow the seeds of aging and cancer. Researchers have now identified a gene that appears to [...]
An international team of researchers led by Dr. Liora Kolska Horwitz of the Hebrew University of Jerusalem’s National Natural History Collections, working at the site of the oldest dated intentional use of fire by ancient human ancestors, South Africa’s Wonderwerk Cave, has found new evidence pushing that date even earlier into prehistory.
The research team behind the potentially history-altering findings said the discovery, which suggests that ancient hominins intentionally controlled fire, resulting in charred animal bones sometime between 1.07 and 1.79 million years ago, provides researchers with previously unavailable insights into how our ancestors first began to harness one of the most important tools in the evolution of human society and culture.
The study also introduced the archaeological community to a promising new method for analyzing burned bone samples by monitoring its light-emitting properties.
Intentional Use of Fire Provided Human Ancestors with a Critical Tool
According to a statement announcing the study, Dr. Horwitz, who is co-director of the Wonderwerk Cave project with Prof. Michael Chazan at the University of Toronto, and colleagues note the historical significance of fire, ranging from warmth and predator protection to extended daylight and the cooking of meat. However, historians have struggled to identify a single moment or historical period where humanity’s ancient ancestors first started to use fire intentionally.
“Evidence of fire from such ancient sites is often subtle and difficult to detect,” Dr. Horwitz explained.
Before the new analysis, the oldest agreed-upon evidence for intentional fire use also came from Wonderwerk Cave. Situated within the Kalahari Desert of South Africa, the cave provided evidence placing fire use to approximately 1 million years ago.
While that study used the most advanced techniques available, the team behind the new study decided to employ a non-invasive process that involves illuminating ancient bone fragments with specific wavelengths of light to determine whether they had been exposed to intense heat. In cases where bones have been heated to fire-like temperatures, the right wavelength of light will cause them to glow.
Remains Likely Left by Homo Erectus
Because evidence from ancient sites is scarce, the team’s non-invasive technique allowed them to study tiny fossilized rodent bones left in the cave by owls without damaging them. The team noted that using remains that accumulated naturally on the ancient cave floor provides an “independent, non-anthropogenic record” of ancient events within the local area.
White (#5 on right) is the most burnt, while yellow-beige (on left #1) is unburnt. Image Credit: Wonderwerk Cave Project.
After exposing the ancient bone to specific wavelengths of light, the team found what they described as “clear signs of burning.” Dr. Horowitz confirmed the findings, noting that the team’s analysis reveals “fire was repeatedly present deep inside Wonderwerk Cave.”
Because the deposits were found over 30 meters deep in the cave, the team ruled out wildfires as a possible source of combustion. The layer also lacked bat guano remains, which the team noted “rules out spontaneous combustion.”
A chemical analysis of the charred bones dated them to between 1.07 and 1.79 million years ago, redating the 2012 findings. Critically, the evidence for ancient fire use was in an archaeological layer “associated with artifacts” from the initial Acheulean period, which is consistent with the dating. If correct, this would make the likeliest early human ancestor that used fire Homo erectus.
Although the findings appear to extend the chronology of one of the earliest known records of fire use associated with hominins by as much as 790,000 years, the research team said the findings do not suggest that these early proto-humans could create fire “at will.” Instead, the likeliest scenario involves early human ancestors collecting fire from natural sources, such as lightning-induced wildfires on the African savanna, and bringing it into the cave.
“The early humans introduced this fire into the cave on multiple occasions and maintained it there before it eventually died out,” the team’s statement explained.
The team did not immediately pinpoint what methods these early hominins used to maintain a burning fire. However, they suggested that burning owl pellets as additional fuel may inadvertently have scorched the rodent bones.
A New Tool for Identifying Traces of Burning
When discussing the implications of the new, earlier date for the first intentional use of fire, Dr. Horwitz said the discovery shows that early human ancestors “were not simply passive observers of natural fires,” but instead were “actively engaging with fire and incorporating it into their lives.”
Beyond offering an earlier date range for early fire use, the work provides clues into how our ancestors used fire before they could make it on their own. The study also debuted a new, non-invasive, portable tool for investigating early fire use, which the study authors note “can be applied to large collections of fossils without damaging them.”
“Our study provides new tools for identifying traces of ancient burning,” Dr. Horwitz explained, with the team adding that application of this new technique to sites around the world “may help clarify the origins and development of one of the most consequential technologies in human history.”
Christopher Plain is a Science Fiction and Fantasy novelist and Head Science Writer at The Debrief. Follow and connect with him on X, learn about his books at plainfiction.com, or email him directly at christopher@thedebrief.org.
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