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.
The article proceeds in three steps. The paradoxes in Mark 8,35; 9,35; 10,43-44 tell in their own way that the mystery of the passion and resurrection of Jesus is to be experienced by the followers of Jesus in daily life. They are not only anticipations but also actualizations of that mystery. These paradoxes cannot be understood without the Christological foundation that God has saved Jesus from the dead. The use of paradoxes is in agreement with Mark’s theology and Christology which as a whole is presented as a paradoxical story.
This article proposes the following translation of Ps 139,18b MT: 'I wake up, and am still with you'. In the author’s opinion 'to wake up' has a metaphorical sense here, referring to the resurrection from the dead. The sentence is to be understood not in relation to v. 18a, but to v. 16a ('Your eyes beheld me still unformed'), with which it is in structural correspondence. The two expressions form a polarity, the first referring to man’s existence in the mind of God before birth, the second to his existence after death when the psalmist will be 'still with him'.