Why the Essenes Wrote the Dead Sea Scrolls

Dead Sea Scrolls have been the focus of intense debate over their intended purpose since their discovery in the mid-20th century. Since their discovery, there has also been a growing body of scholarship that can help answer this question (Vermes, The Complete, p. 12).

Drawing on the relevant historical evidence to this end, this paper provides a discussion concerning the best explanation for the function of the Dead Sea Scrolls, including an analysis concerning how the scrolls would have functioned during the life of the Dead Sea Scrolls community and how and why the scrolls were put in the caves. Finally, a summary of the research and important findings concerning the purpose of the Dead Sea Scrolls are presented in the conclusion.

Historical knowledge of the Dead Sea Scrolls community It is reasonable to posit that some of the overarching purposes of the Dead Sea Scrolls (DSS) included providing the DSS community with a codified guide to everyday Qumran life, interpreting biblical texts, and to provide the framework in which hope for a better tomorrow (messianism, discussed further below) could be expressed. The historical knowledge of the Dead Sea Scrolls community has been based in large part on the first-century writings of Philo, Josephus and Pliny the Elder (Vermes, The Complete, p. 22).

Josephus was a historian from the Second Temple period who provided substantial information about this time period, juxtaposed with the Rule of the Community (VanderKam and Flint, The Meaning, pp. 246-247). The historical evidence does in fact suggest that the Essenes were responsible for placing the scrolls in the Qumran caves. For example, some historians point out that there was historical evidence that indicated the DSS were deposited in the Qumran Caves by the Essenes, "The ancient sect of Jews.

during a period of persecution, perhaps when the Romans attacked Jerusalem in A.D.70" (VanderKam and Flint, The Meaning, p. 8). Likewise, VanderKam and Flint cite the congruence of exegetical practices at Qumran with conventions in the late Second Temple period (The Meaning, p. 307). Based on the historical knowledge of the Dead Sea Scrolls community, it is clear that the scrolls' function was to help guide the Essenes (most likely) in their way of life in general and with respect to their laws and worship practices in particular.

The Hebrew Bible was interpreted by this sect to fit their view that they were the chosen ones and their way of life, suggesting that these religious views were a major source of their persecution.

These early Jews weathered this persecution by maintaining an unswerving faith in their future redemption and salvation in what is termed "messianism." According to Shiffman, "Generally speaking, the concept envisions the eventual coming of a redeemer, a descendant of David, who will bring about major changes in the world, leading to world peace, prosperity, and the end of evil and misfortune" (Reclaiming, p. 317).

In addition, there was also a concomitant sense of come-uppance for the Romans and other Jewish persecutors in the "end of evil and misfortune" element of messianism as conceptualized by this early Jewish sect. For instance, Shiffman adds that, "Related to the concept of messianism is the biblical notion of the Day of the Lord. [T]his notion states that at some certain but as yet unrevealed time, God will punish the wicked and bring about the triumph of justice and righteousness" (Reclaiming, p. 318).

Finally, the historical evidence indicates that the Hellenism-inspired sectarian life of the Jewish sect responsible for depositing the Dead Sea Scrolls in the Qumran Caves (Shiffman, Reclaiming, p. 68) was constituted for the sole purpose of living a pious and devout life which differed with the laws of the Sadducean text and were therefore changed to align with their understanding in preparation for the coming of the Day of the Lord (Shiffman, Reclaiming, pp. 273, 97).

Evidence from the texts themselves Although there is a general consensus among modern scholars that has emerged since the discovery of the Dead Sea Scrolls that has identified the Essenes with the Qumran sect, the word "Essenes" is not contained on any of the scrolls (Shiffman, Reclaiming, p.79). According to Shiffman, "In fact, the only information we have about the group is gleaned from Greek sources, primarily Philo, Josephus, and Pliny the Elder" (Reclaiming, p. 79).

The scrolls show that the Hebrew text found in modern Bibles was only one of three texts that were prominent in Second Temple period (Shiffman, Reclaiming, p. 161). While the majority of the scrolls are written in Hebrew, some are also written in Aramaic; moreover, only a few scrolls "attest to the ancient Greek or Septuagint version of the Bible" (Vermes, The Complete, p. 33). Nevertheless, the scrolls also indicated that Jews accepted that there was a fixed group of holy texts at this time (Shiffman, Reclaiming, pp.

164, 167), including the Rule of Community set forth in the Damascus Document and 4 QMMT provided the social framework by which the Qumran community should lives their lives preparatory to the Day of the Lord. Similarly, the "head of the camp" is also designated in the Damascus Document and 4QD (4Q266 fr. 5 i) as well as in the hybrid 4Q265 fr. 1 ii (Vermes, The Complete, p. 197).

Some of the scrolls explicate the specific types of behaviors that were expected of the Qumran community members and established corresponding levels of punishments, including banishment, for transgressions such as in 1QS vii, 21-4 and 1QS vii, 16 (Vermes, The Complete, p. 200). In fact, the scrolls even set forth an early version of "Roberts Rules of Order" that established protocols for participation by attendees at the community council (i.e., IQS vi, 8-13) (Vermes, The Complete, p. 200).

Taken together, the DSS were clearly intended to provide the Qumran community with the type of day-to-day guidance needed to live in accord with the will of God in preparation for the Day of the Lord. Archaeological data Based on their the accounts of Josephus and Philo, approximately 4,000 Essenes lived in small communities scattered across Palestine and there is some archaeological evidence that indicates that this Jewish sect avoided major cities in the area (Shiffman, Reclaiming, p. 79).

Likewise, Pliny also described an Essene community that was located on the western shore of the Dead Sea between Ein Gedi and Jericho (Shiffman, Reclaiming, p. 79). Although there remains a lack of concrete archaeological data that irrefutably provides the Essenes were responsible for placing the scrolls in the Qumran Caves, many scholars today conclude that the preponderance of the extant evidence points to the Essenes.

In this regard, Shiffman concludes that, "For those scholars identifying the Essenes of Philo and Josephus with the Dead Sea sect, that location -- in the vicinity of Qumran -- has been regarded as decisive proof of their claims" (Reclaiming, p. 79). These claims were based in part on similarities between the Dead Sea Scrolls and scrolls that were discovered in the ruins of a nearby settlement which was regarded as being Essene.

For instance, Vermes reports that, "To take the obvious example, Cave 4 with its 575 (or perhaps 555) documents lies literally within a.