The Bible and the Dead Sea Scrolls: The ... - josephprestonkirk

CHAPTER FIFTEEN
THE SOCIOLOGICAL AND LITURGICAL DIMENSIONS
OF PSALM PESHER 1 (4QPPS a ):
SOME PROLEGOMENOUS REFLECTIONS
James H. Charlesworth and James D. McSpadden
Reflecting back on over fifty years of research on the Dead Sea Scrolls, it
is patently obvious how significant Scripture was for the Qumranites. 1
Their pneumatic and eschatological approach to Scripture and their
hermeneutic of fulfillment reveals the raison d’être for their life in the
wilderness.
Interpreting scripture provided an explanation for the Qumranites’
history and suffering. It also clarified meaning in a time that was pregnant
with expectation for them. As we shall see, at least one of the pesharim—
Psalm Pesher 1 (4Q171 = 4QpPs a )—also provided moments of refreshment
as the Qumranites chanted liturgically the living meaning of the Psalms
as many of the first members of the community had earlier chanted the
Psalter, accompanied by trumpet, cymbal, and harp in the Temple.
Qumranologists have demonstrated that Scripture was vital to the
community that lived, worshipped, and prepared “the way of the Lord
[YHWH]” on the western edge of the Dead Sea. Scripture read aloud
and studied defined daily needs, renewed life, and gave meaning to an
otherwise desolate desert-existence. It also served as a guide through
each stage of the journey into communal life—from one’s initial foray
into the desert to his initiation and, finally, full inclusion in the community,
as well as his movement up through the hierarchy. Scripture was
paradigmatic for setting parameters for thought and behavior, as well as
providing a structure for strict organization.
1. Although the term “Scripture” emerged relatively late in the history of Judaism
as a way of collectively identifying the authoritative texts included in the canon, many
of these texts certainly enjoyed an authoritative status prior to canonization, which
was a long process. In this chapter, the term Scripture will be used to represent those
texts that became canonical and others that were considered equally authoritative
within Second Temple Judaism. For further reflections, see James C. VanderKam,
“Authoritative Literature in the Dead Sea Scrolls,” DSD 5 (1998): 382–402.
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