According to Lundberg and cited by Campbell (2000) "The interpretations are generally aloof from the source context and appear to lack any coherent methodology. This kind of commentary (pesher) is not an attempt to explain what the Bible meant when it was originally written, but rather what it means in the day and age of the commentator, particularly for his own community." (Campbell, 2000).

             Polliack states: "The application of the pesher method to prophetic texts is meant to unravel the details of the fulfillment of the prophetic visions in specific historical events.The aim of the Pesharim in the Scrolls is to discover the figures and events at which the prophecies were aimed, identifying them as persons and events from the 'last generation' or connected to the immediate future of the present generation. This identification solves the prophetic "mysteries" (razim). Thus the Sect Authors use the term pesher when they uncover the details of the fulfillment of a prophecy." (Polliack, 2005) Polliack further states that the "interpretive methods and techniques common to pesher and midrash have been widely categorized and analyzed since the 1950s. In the most systematic of these studies, Nitzan identified four major methods common to midrash and pesher. These include: (1) paraphrased; (2) allegory; (3) atomization (or decontextualization, meaning the isolation of the biblical verse or part of it form this immediate context) and (4) the use of variant readings or multiple meaning of a world or phrase." (Polliack, 2005) .

             THE BOOK OF HABAKKUK .

             Habakkuk is contained in the Dead Sea Scroll (c.1 A.D.) 4Q238. The Dead Sea scroll commentary on Habakkuk called 1QpHab contains Habakkuk. This scroll was found in the "Ain Fashka" cave and is in rather bad condition. The author of this work related the prophecies of Habakkuk to the day in which he wrote. The early church did accept Habakkuk as scripture.