the-bible-and-the-dead-sea-scrolls

PETER W. FLINT 251
among wider circles that embraced the 364-day solar calendar, it seems
likely that at least some or all of the representative manuscripts (11QPs a
[= 11Q5], 4QPs e [= 4Q87], 11QPs b [= 11Q6]) were copied at Qumran in
view of the apparent popularity of this Psalter among the covenanters
and because scrolls were produced at the site.
On the question of provenance, Sanders’s earlier thesis that 11QPs a (=
11Q5) was compiled at Qumran has been found wanting, but his more
recent proposal that it was brought there from outside is to be welcomed.
The view offered above—that the three relevant scrolls were copied at
Qumran—is still somewhat at variance with Sanders’ more recent position,
but this is in fact a minor point. The conclusion reached here
accords with his larger vision by affirming that the 11QPs a -Psalter was
used by wider Jewish circles rather than one small group or “sect” living
in the Judean desert.
4. CONCLUSIONS
Several findings emerge when we consider all forty Psalms scrolls. With
respect to the manuscripts themselves, the following items seem clear: the
Psalter is the book most attested among the scrolls; this material is significant
for our understanding of early prose and stichometry; the superscriptions
are uniformly present from the earliest scroll (4QPs a [= 4Q83],
ca. 150 B.C.E.) onward; several manuscripts contain material and/or
arrangements at variance with the MT-150 Psalter; the arrangement of
Psalms 90–150 as found in the Received Text is not clearly confirmed by
any Qumran scroll but by a single one from Masada; and the 11QPs a -
Psalter is attested by at least three scrolls (4QPs e [= 4Q83], 11QPs a [=
11Q5], 11QPs b [= 11Q6]). These data draw attention to the need for terminology
that is suitable for the Second Temple period. Accordingly, this
essay has avoided “biblical,” “canonical,” “noncanonical,” and “Masoretic”
as far as possible because they prematurely assume the closure of the
Hebrew canon. I have used terms such as “Scripture,” “MT-150 Psalter,” and
“11QPs a -Psalter” since they are more neutral and thus more appropriate.
With respect to the Qumran Psalms Hypothesis, unanimity may never
be reached, because some of its components challenge deep-seated theological
beliefs held by various scholars and faith communities.
Nevertheless, the evidence from the Judean desert generally confirms the
four theses comprising this hypothesis. 60 First, collation and analysis of
60. These are listed in section 2.2.