and in xxx. 17 death is spoken of as an “eternal rest” (cp. xxxviii. 23, xlvi. 19). This idea of rest for the soul hereafter is “very different from that of death being corruption and the end of all things, which is the more usual one in Ecclesiasticus, and one is perhaps justified in seeing the beginnings of development here, based, it is true, on some Old Testament passages; the conception of the dead resting must involve some sort of a belief beyond the bare existence of the shade hereafter.”[337] It is of particular interest to note that in one or two cases the Greek shows signs of some development of conception regarding the future life where in the Hebrew the normal Old Testament position is maintained; thus in vii. 17 the Hebrew has: Humble thy pride greatly, For the expectation of man is worms. This is rendered in the Greek: Humble thy soul greatly, For the punishment of the ungodly man is fire and the worm. It is clear that the development which is known to have taken place in the doctrine of the future life during the second century B.C. is reflected here. Very noticeable is the fact that a kind of technical sense has become attached to the word “worm,” such as we find in Mark ix. 48 (“... where their worm dieth not, and the fire is not quenched”). In xxi. 9, 10 it is probable that a similar development exists, though in this case it cannot be proved as the Hebrew is unfortunately not extant; but in view of the example just given it is highly probable that the following reading of the Greek likewise represents a developed idea: Like tow wrapped together is the assembly of the ungodly, And their end is the flame of fire. The way of sinners is made smooth without stones, And at the end thereof is the pit of Hades. It will be noticed that the parallelism between “the flame of fire,” and “the pit of Hades,” suggests that the latter has developed into Gehenna. Another example is to be found in xlviii. 11, where the reference is to Elijah; only one line of the original couplet is decipherable in the Hebrew, viz.: Blessed is he that seeth thee and dieth; i.e. the man who before he died saw Elijah is blessed; the next line is illegible in the Hebrew and corrupt in the Greek; but the point of importance is that the Greek adds this further line: And we also shall surely live, the reference being evidently to the life hereafter, since Elijah is the subject of the preceding couplet. One other passage must be mentioned, not because in itself it points to any development of thought, but because the Old Testament episode (1 Kings xvii. 17-24) to which it refers must sooner or later have suggested the thought of the dead rising; it is also in reference to Elijah (xlviii. 5): Who didst raise up a dead man from death, And from Sheol, according to the good pleasure of Jehovah. The Hebrew and the Greek do not differ materially.