close of the parable of Lazarus, where it said that if men believe not the prophets, they would not believe even though one be resuscitated, we find the periphrasis, [Greek: ean tis ek nekrôn anastê], "if one arose among the dead." But, if in these passages the words "among the dead" were not added to the words "arose or awakened," the last two could never signify resuscitation. When Jesus spoke of himself, he did not once use the words "among the dead" in any of the passages quoted in support of the affirmation that Jesus foretold his own resurrection. [16] John xi. 19-22; Matt. xii. 40; Luke xi. 30; Matt. xvi. 21; Mark viii. 31; Luke ix. 22; Matt. xvii. 23; Mark ix. 31; Matt. xx. 19; Mark x. 34; Luke xviii. 33; Matt. xxvi. 32; Mark xiv. 25. Our conception of the resurrection is so entirely foreign to any idea that the Hebrews possessed with regard to life, that we cannot even imagine how Jesus would have been able to talk to them of the resurrection, and of an eternal, individual life, which should be the lot of every man. The idea of a future eternal life comes neither from Jewish doctrine nor from the doctrine of Jesus, but from an entirely different source. We are obliged to believe that belief in a future life is a primitive and crude conception based upon a confused idea of the resemblance between death and sleep,--an idea common to all savage races. The Hebraic doctrine (and much more the Christian doctrine) was far above this conception. But we are so convinced of the elevated character of this superstition, that we use it as a proof of the superiority of our doctrine to that of the Chinese or the Hindus, who do not believe in it at all. Not the theologians only, but the free-thinkers, the learned historians of religions, such as Tiele, and Max Müller, make use of the same argument. In their classification of religions, they give the first place to those which recognize the superstition of the resurrection, and declare them to be far superior to those not professing that belief. Schopenhauer boldly denounced the Hebraic religion as the most despicable of all religions because it contains not a trace of this belief. Not only the idea itself, but all means of expressing it, were wanting to the Hebraic religion. Eternal life is in Hebrew _hayail eolam_. By _olam_ is meant the infinite, that which is permanent in the limits of time; _olam_ also means "world" or "cosmos." Universal life, and much more _hayai leolam_, "eternal life," is, according to the Jewish doctrine, the attribute of God alone. God is the God of life, the living God. Man, according to the Hebraic idea, is always mortal. God alone is always living. In the Pentateuch, the expression "eternal life" is twice met with; once in Deuteronomy and once in Genesis. God is represented as saying:--