68 Albert L.A. Hogeterp point in time of secure dwelling for the people of Israel (Ezek 38,14), when the forces of Gog come up against them, but they are ultimately defeated by the Lord’s wrath (Ezek 38,18-23; ytmj in Ezek 38,18) which is also represented by imagery of fire and the like (Ezek 38,22). The reference to ‘four winds of heaven’ or ‘four quarters of the heavens’ in line 9 may be paralleled by Ezek 37,9. However, in Ezek 37,9 the imagery of ‘four winds’, twjwr [bra, applies to the breathing of life upon the slain whose bones stand for the whole house of Israel (Ezek 37,11). In line with the rest of the vision then, the ‘wrath against them’ mentioned in line 8 probably stands for wrath against the collectivity represented by the son of Belial (4Q386 1 ii 3), the impure one (4Q386 1 ii 4), and the wicked one (4Q386 1 ii 6). This column’s elaboration on the biblical text envisions the restoration of Israel in terms of exodus and return on the one hand and burning wrath against its oppressors on the other. Column 2 of fragment 1 of Pseudo-Ezekielb stands in between two columns. The first column has presented the very physical imagery of Ezek 37,1-10 in an eschatological setting of resurrection as reward for the righteous. Column 2 further goes into apocalyptic tribulation in a less close, but broader relation to passages in the book of Ezekiel, like Ezekiel 30 and 38, but it also takes up terms and themes from Ezek 37,11-14, namely return to the land. In relation to the previous two columns, column 3 appears to look back to the Babylo-nian exile, referring to Babylon as ‘a cup in the hand of the Lord’ (4Q386 1 iii 1) and to a situation of desolation (4Q386 1 iii 5) (38). III. Resurrection in the Theological Perspective of 4QPseudo-Ezekiel Some observations are to be made about resurrection in the theological perspective of Pseudo-Ezekiel, before I turn to conclusion. Pseudo-Ezekiel yields a theological perspective in which ‘many from Israel’, larçym µybr, who are loyal to God’s ways are rewarded through future resurrection. They are probably the ones whom the author of Pseudo-Ezekielb also has in mind when writing about the remnant (4Q386 1 ii 6). This conceptualisation comes close to the notion of an elect group of righteous in apocalyptic tradition (39). Yet Pseudo-Ezekiel also addresses the broader setting of God’s covenant relationship (4Q385 2 1) with the children of Israel (4Q385 2 4 // 4Q386 1 I 3 // 4Q388 7 6), God’s people (4Q386 1 ii 3 and 6). These covenantal concerns are also present in Ezek 37,23. Even the elaboration on 37,10, which mentions an ‘exceedingly great army’, is expressed in covenant terms of a large crowd of people who bless the Lord of hosts as giver of life (4Q385 2 8-9 // 4Q386 1 i 9-10). Column 2 of fragment 1 of Pseudo-Ezekielb yields the impression that the apocalyptic vision of resurrection for the righteous is not separable from a vision of the land of Israel and the gathering of God’s people into this land. (38) The third column has been too fragmentarily preserved to draw firm conclusions about thematic coherence. Perhaps the sequence of a vision of restoration of Israel in Ezek 37, the war of Gog against Israel, and Gog’s ultimate defeat in Ezek 38 provides an analogy for this sequel of thought in 4Q386 1 i-iii. (39) Cf. 4Q385c (4QpsEzek, unidentified fragments) fragment F line 2, [l]arçy ynbm wm[, ‘his people from among the children of Israel’ (text and translation from DIMANT, DJD 30, 87) appears to make a distinction between ‘people’ and ‘sons of Israel’, thereby also possibly presupposing a notion of an elect people.