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317 CHAPTER FIFTEEN THE SOCIOLOGICAL AND LITURGICAL DIMENSIONS OF PSALM PESHER 1 (4QPPSa): 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 = 4QpPsa)—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. 318 SOCIOLOGICAL AND LITURGICAL DIMENSIONS Nowhere is this inveterate relationship between Scripture and community life better displayed than in a seminal passage from the Rule of the Community: When these become the Community in Israel {according to these rules},2 they shall separate from the session of the men of deceit to depart into the wilderness to prepare there the Way of the Lord (?); as it is written, “In the wilderness prepare the way of the Lord, make straight in the desert a path for our God.” This (alludes to) the study of the Torah wh[ic]h he commanded through Moses to do, according to everything which has been revealed (from) time to time, and according to that which the prophets have revealed by his Holy Spirit (1QS 8.12–16).3 Under this rule, each prospective member of the community pledges to adhere to a common behavioral and ideological code, and agrees to heed the call of Scripture on his life. By hearing the Voice that called him to “prepare the way of the Lord in the wilderness,” which is the Qumranite pneumatic interpretation of Isa 40:3, each Qumranite obtains invigorating meaning from Scripture. How does this occur? It is through their study of Torah and through a type of livelihood that emanates from fresh revelation.4 By responding to Scripture, the individual assumes a particular posture; he stands on Scripture and is oriented toward Scripture. Yet this posture is not his alone. He joins a brotherhood of individuals united for a common purpose and oriented toward a common goal. This is to say, through Scripture he becomes a member of the community—the Ya4h[ad (dxy), God’s chosen people.5 Thus, understanding the Qumran community demands imagining the living influence of Scripture (God’s Word to them). Some of the most formational scriptural texts at Qumran were the Psalms. The Psalms appear with great frequency among the Qumran 2. The words “according to these rules” are supralinear (above line 13) and are not found in D and E. They were thus not translated in The Dead Sea Scroll: Hebrew, Aramaic and Greek Texts with English Translations, Vol. 1, The Rule of the Community and Related Documents (ed. J. H. Charlesworth et al.; PTSDSSP 1; Tübingen: Mohr Siebeck; Louisville: Westminster John Knox, 1994). 3. Unless otherwise noted, all translations in the present article are from the volumes...

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