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...

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…