The History of Qumran and the Search for its Synagogue
Qumran first came to life in the Late Iron II period, probably as an military outpost of the Judean monarchy. The site’s deepest and sole round cistern dates to that era. After centuries of abandonment, the site was re-built during the Hellenistic period. While the extent of the earliest renewal of occupation remains unclear, major construction totally re-shaped the site beginning about the time of John Hyrcanus, ca. 135 bce. Archaeological data correlate with the literary data on the group’s history. The withdrawal to Qumran was led by the Teacher of Righteousness within a generation or so of the founding of the sect.
Identification of the Synagogue Building
No synagogue building has been definitively identified at Qumran. Room 4, 77 or 30 seem the best candidates. At Quran, they ate their meals in total silence. Prayers, psalms, and hymns found among the Dead Sea Scrolls indicate that worship was an integral part of the Qumran residents' life.
The Debate Over the Existence of a Synagogue
Some believe that Qumran had no synagogue. Could there have been a conscious aversion to imitating what was being done in contemporary synagogues—yet another expression of the Qumran sect's desire to maintain biblical precedents while rejecting models that had evolved within the Jewish community in the post-biblical era? Alternatively, did the ongoing practice of study within the Qumran community render such public readings superfluous? Interestingly, it appears that another breakaway group of the Second Temple period, the Samaritans, did not include the reading of Scriptures as part of its communal ritual at this stage either. They, too, may have tried to remain within biblical parameters as much as possible or, alternatively, distance themselves from current Jewish practice.
Evaluating Potential Candidates: Room 77, 4, and 30
Room 77 is the best candidate for a synagogue. Qumran Room 77 is proposed by Levine (2000a:60-63; 2000b:905) as a place that combined dining and worship activities and thus might have served as a place of worship, i.e. a synagogue. The fact that the pantry with a full array of dishes and bowls was located adjacent to room 77 supports this identification. The only other option for locating this gathering at Qumran in room 4, which was lined with benches, or room 30 next to it. However, room 4 is very small, thus precluding its use by the entire sect on a daily basis. Room 30 is immediately under the scriptorium and was probably used in connection with the preparation of scrolls.
The following table summarizes the primary locations associated with communal gatherings at the site:
| Location | Proposed Function | Key Archaeological Features |
|---|---|---|
| Room 77 | Dining and worship activities (Synagogue candidate) | Adjacent pantry with a full array of dishes and bowls. |
| Room 4 | Assemblies, gatherings, and learning | Lined with benches; very small in size. |
| Room 30 | Preparation of scrolls and gatherings | Located next to Room 4 and immediately under the scriptorium. |
Textual Evidence in the Dead Sea Scrolls
There is this possible reference to a synagogue in one of the Dead Sea Scrolls. In the Damascus Document (CD xi.21–xii.1) rya rninnwn, a 'house of prostration', is mentioned. In addition, references to an Essene synagogue are found in Philo's writings. It is written: [Prov 15:8] the sacrifice of the wicked ones is an abomination, but the prayer of the just ones is like an agreeable offering. And everyone who enters a house of prostration [ie prayer] should not enter with impurity requiring washing [Mikveh]; and when the trumpets of the assembly sound, he may advance or retreat, but they should not stop the whole service, [f]or it is a holy house.
Messianic Expectation and First Century Context
Ancient papyrus documents found at Qum’ran quote Deut 18:18 in expectation of the Messiah. The honest, spiritual “cream of the first century crop” converted to Christianity because of the crucifixion and resurrection of Christ. Large numbers of Jews and Gentiles converted to Christianity in the first century because of the supernatural miracles of healings that were taking place at the hands of the Apostles of Jesus.