Resurrection and Biblical Tradition 63 twmx[h l[ ab[nh µda ˆb rmayw vacat hwhy yna yk] 4 yhyw wqrp la qrp[w wmx[ la µx[ wnrqyw trmaw] 5 rw[ wmrqyw µ[ydg µhyl[ yl[yw abnh tynç rmayw ˆk] 6 µydg µhyl[ [w]l[[yw rw[ wmrqyw hl[mlm µhyl[] 7 twjr [bra l[[ abnh bwç yla rmayw µb ˆya jwrw] 8 [µ]yçna br µ[[ µhy]l[gr l[ wdm[yw µb wjpyw µymçh] 9 µyj rça twabx hwhy ta wkrbyw] 10 [ ] vacat [ 1 [And I said: ‘O Lord! I have seen many (men) from Israel who have love]d your Name 2 [and have walked in the ways of your heart. And these things when will they come to be and] how will they be recompensed for their piety?’ 3 [vacat And the Lord said to me: ‘I will make (it) manifest to th]e children of Israel and they shall know 4 [that I am the Lord’. vacat And He said: ‘son of man, prop]hesy over the bones 5 [and speak and let them be joined bone to its bone and] joint to its joint’. And it was 6 [so. And He said a second time: ‘Prophesy and let arterie]s[ come upon them] and let skin cover 7 [them from above’. And they co]ve[red with skin and] arteries came upon them, 8 [but there was not breath in them. And He said to me: ‘Prophesy once again ] over the four winds 9 [of heaven and let them blow into them’. And] a large [cro]wd of peop[le] stood on their f]e[et] 10 [and blessed the Lord Sebaot who had given them life ] vacat [ ] Preceding this overlap text, Pseudo-Ezekiela fragment 2 line 1 introduces the dialogue between the prophet Ezekiel and God by referring to the Lord as redeemer of his people who gives the covenant to them, tyrbh µhl ttl ym[ lawgh (4Q385 2 1). The prophetic dialogue is modelled after the biblical text of Ezek 37,1-14. As has been noted, a considerable part of the Hebrew biblical text of Ezekiel 37 has also been preserved among Masada manuscripts. According to M. Brady, this passage in the Pseudo-Ezekiel composition constitutes an example of “paraphrasing or reworking of specific relatively large biblical passages”, in this case mainly related to Ezekiel (20). While the reference to God as speaker in terms of ‘redeemer of my people’ may echo prophetic tradition in Isaiah (Isa 41,14; 44,24; 48,17; 49,7; 54,8), the giving of the covenant, related in Pseudo-Ezekiela frg. 2, l. 1, voices a covenantal concern also present in Ezek 37,23.26. In the subsequent lines, which overlap with Pseudo-Ezekielb frg. 1 col. 1, the prophecy about bones, sinews and skin which are rejoined and brought to life again is modelled after Ezek 37,1-14. Parts of Ezekiel 37,3.4.7 are recapitulated in this passage; lines 4-5 of Pseudo-Ezekielb frg. 1 col. 1. The breath with which the reconstituted bodies are brought back to life again is related to the ‘four winds of heaven’ according to Pseudo-Ezekiel – lines 8-9 of Pseudo-Ezekielb frg. 1 col. 1. This notion can also be traced back to the biblical text of Ezekiel, that is, Ezek 37,9. However, instead of the rise of an ‘exceedingly great army’, as the Hebrew biblical text of Ezek 37,10 has it (21), Pseudo-Ezekiel mentions the rise (20) BRADY, “Biblical Interpretation in the ‘Pseudo-Ezekiel’ Fragments (4Q383-391) from Cave Four”, 95. (21) dam dam lwdg lyj in MT Ezek 37,10; MasEzek corresponds at this point with MT Ezek 37,10; cf. the translation “a huge army” in ABEGG – FLINT – ULRICH, The Dead Sea Scrolls Bible, 415. LXX Ezek 37,10 provides a more general rendering: sunagwgh; pollh; sfodra, ‘an exceedingly great multitude /company’. v