64 Albert L.A. Hogeterp of a ‘large crowd of people’, µyçna br µ[, ‘who will bless the Lord of hosts who has brought them back to life’. This is in Pseudo-Ezekielb 1 i 9-10, which runs parallel to Pseudo-Ezekiela frg. 2, lines 8-9. The most significant divergence from the biblical text, which has already frequently been highlighted (22), is the setting of dialogue which introduces the prophecy over the bones in reaction to Ezekiel’s question what the reward will be for those loyal to the paths of the Lord. Contrary to the biblical text, in which the Lord poses a question to Ezekiel whether the dry bones can live (Ezek 37,3) to which the prophet reacts and after which the vision of prophecy unravels, Pseudo-Ezekiel introduces the vision as response to the following question of the protagonist Ezekiel: “O Lord! I have seen many from Israel who have loved your Name 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?” (4Q385 2 2-3 // 4Q386 1 I 1-2 // 4Q388 7 3-5) (23). This translation follows the reconstruction of Hebrew text by Dimant. A small part of the fragmentarily preserved text has been reconstructed by other scholars in a different way, rendering ‘paths of righteousness’, qdx ykrd (24), rather than ‘ways of your heart’, ˚bl ykrd (25). Yet the upshot of the prophetic question remains in both cases related to reward for loyalty to the Lord’s ways. In both reconstructions, the question may be understood as setting the scene for the interpretation of Ezekiel 37 in terms of resurrection as reward for the righteous (26). However, the question is whether this divergence should be understood in exclusive terms of later reinterpretation in apocalyptic directions. This brings us to the sequence of the first two columns in fragment 1 of Pseudo-Ezekielb. Analysis of the second column as sequel to the first column gives the impression that the relation to the biblical text is more complicated, as I will now attempt to demonstrate. 2. 4Q386 1 ii The evidence of Pseudo-Ezekielb fragment 1 columns 1-2 provides occasion to rethink the relation between this parabiblical text and biblical tradition. The first column as overlapping evidence to Pseudo-Ezekiela frg. 2 presents a clearly different setting of prophecy over the bones than the biblical text: eschatological resurrection as reward for the righteous (27) rather —————— (22) See note 7 above. (23) Translation from DIMANT, DJD 30, 24, 61 and 83. (24) PUECH, La croyance des Esséniens en la vie future. 2, 609; F. GARCÍA MARTÍNEZ and E.J.C. TIGCHELAAR, The Dead Sea Scrolls Study Edition 2 (4Q274-11Q31) (Leiden – Grand Rapids, MI 2000) 768, 775, and 778. (25) DIMANT, DJD 30, 23 deems the reconstruction qdx by previous editors also possible, but supports her reconstruction ˚bl ykrd through references to Qoh 11,9, CD-A 1 11, 1QHa IV 18, 4Q434 1 i 11. The reconstruc-tion qdx ykrd is paralleled by its occurrence in 4Q420 (4QWays of Righteousnessa) 1 II 5 (// 4Q421 1 II 16). (26) Cf. DIMANT, DJD 30, 9: “Our author interprets this vision as presenting the future reward for the righteous in the form of resurrection”. (27) Note the focus on the temporal, i.e. eschatological, dimension in the twice repeated question ‘when will these things come to be?’ in 4Q385 2 3, wyhy ytm hl[aw], and l. 9, hla wyhy ytm. ‘These things’ possibly refer back to the announced redemption of the people and the giving or