Resurrection and Biblical Tradition 69 IV. Evaluation and Conclusions In conclusion, the evidence of Pseudo-Ezekiel stands in an intricate relation to the biblical text of Ezekiel. As a specimen of ‘rewritten Bible’, Pseudo-Ezekiel comprises more elaboration on biblical passages of Ezekiel than previously assumed. While the ‘apocalyp-tization’ of Ezekiel 37 has been generally acknowledged mainly on the basis of fragment 2 of Pseudo- Ezekiela, the composition as it appears from two columns of Pseudo-Ezekielb yields the idea that the ‘apocalyptization’ does not substitute the supposed original sense of the biblical text. Pseudo-Ezekiel elaborates on both the symbolical imagery of revivification and on gathering, return and restoration of the people of Israel (40). Perhaps the biblical text already provides a point of departure for the intertwined occurrence of resurrection and restoration, for the symbolical imagery of revivification not only occurs in Ezekiel 37,1-10, but also recurs in the interpretive section, in Ezek 37,12-13. Pseudo-Ezekielb provides a perspective in which resurrection for the righteous has its setting in eschatological restoration of God’s people in the land of Israel. The prophetic notion of restoration has thereby also become eschatologized. A horizon of eschatological expectations of restoration is also common to Qumran sectarian texts like the Isaiah Pesher (4Q163 [4Qpap pIsac] 4-6 II 8-12), and the War Scroll (1QM I 3). This could explain the interest of Pseudo-Ezekiel as ‘adopted text’ for the Qumran community. Catholic University Leuven Albert L.A. HOGETERP St.-Michielsstraat 6 B-3000 Leuven Belgium SUMMARY Analysis of 4QPseudo-Ezekielb (4Q386) fragment 1 columns I-II reveals that this parabiblical Qumran composition stands in a more intricate dialogue with biblical tradition than previously assumed. This article refines previous argument that contrasted the apocalyptic vision of resurrection in 4QPseudo-Ezekiela (4Q385) fragment 2 to the prophetic vision of national restoration in MT Ezekiel 37 (/ MasEzek). 4QPseudo-Ezekielb 1 i-ii exhibits an apocalyptic vision which incorporates both resurrection for the pious in Israel and an eschatologized notion of restoration. Textual dialogue in Pseudo-Ezekiel together with textual tradition in Papyrus 967 attest to an eschatological reading of Ezekiel 37 constituting an early part of biblical tradition. DIMANT, DJD 30, 10 observed that “the outline of Ezekiel 37-43 strings the surviving 40 passages (of Pseudo-Ezekiel) into a coherent sequence, and assigns all these scenes to the sphere of the final, redemptive era”. However, rather than the biblical text per se as background for searching thematic coherence, the editorial role of the author of Pseudo- Ezekiel in providing thematic coherence throughout the elaboration on Ezekiel 37 and other Ezekielian passages may be more prominent, as I have aimed to demonstrate.