Certain features of this ideal order have since found embodiment in social and political structures; certain features remain for the future. Certain periods in history have transferred the ideal entirely to another world, regarding human society as hopelessly given over to evil. Such theories find a morality possible only by renouncing society. The Hebrews presented rather the ideal of a moral order on earth, of a control of all life by right, of a realization of good, and of a completeness of life. It was an ideal not dreamed out in ecstatic visions of pure fancy, but worked out in struggle and suffering, in confidence that moral efforts are not hopeless or destined to defeat. The ideal order is to be made real. The divine kingdom is to come, the divine will to be done "_on earth_ as it is in heaven." LITERATURE The works of W. R. Smith (_Religion of the Semites_) and Barton (_A Sketch of Semitic Origins_) already mentioned. Schultz, _Old Testament Theology_, tr. _1892_; Marti, _Religion of the Old Testament_, tr. 1907; Budde, _Religion of the Old Testament to the Exile_, 1899; H. P. Smith, _Old Testament History_, 1903; W. R. Smith, _The Prophets of Israel_, 1895; Bruce, _Ethics of the Old Testament_, 1895; Peake, _Problem of Suffering in the Old Testament_, 1904; Royce, _The Problem of Job_ in Studies of Good and Evil, 1898; Pratt, _The Psychology of Religious Belief_, 1907, ch. v.; Harnack, _What is Christianity?_ tr. 1901; Cone, _Rich and Poor in the New Testament_, 1902; Pfleiderer, _Primitive Christianity_, tr. 1906; Matthews, _The Social Teaching of Jesus_, 1897; Wendt, _The Teaching of Jesus_, 1899; Pfleiderer, _Paulinism_, 1891; Cone, _Paul, The Man, the Missionary, and the Teacher_, 1898; Beyschlag, _New Testament Theology_, tr. 1895; The _Encyclopedia Biblica_, _The Jewish Encyclopedia_, and Hastings' _Dictionary_, have numerous valuable articles. FOOTNOTES: [48] M. Arnold, "Hebraism and Hellenism," in _Culture and Anarchy_, ch. iv. [49] The Hebrew and Greek words for sin both mean "to miss." [50] The general function of punishment as bringing home to the individual the consciousness of guilt and thus awakening the action of conscience, has an illustration in Shakespere's conception of the prayer of Henry Vth before the battle of Agincourt. In ordinary life the bluff King Harry devotes little time to meditation upon his own sin or that of his father, but on the eve of possible calamity the old crime rises fresh before him. Stimulated by the thought of an actual penalty to be imposed by a recognized authority, he cried: "Not to-day, O Lord! Oh, not to-day! Think not upon the fault my father made in compassing the crown." [51] Recent excavations are held to confirm the prophets on this (Marti, _Religion of the Old Testament_, pp. 78 ff.). [52] Job 27:1-6. [53] Genung, _Job, The Epic of the Inner Life_. [54] See _Atonement in Literature and in Life_, by Charles A. Dinsmore. Boston, 1906. [55] Numbers 16, Joshua 7.