for “the pit of Hades” the Old Latin Version has: “the lowest depth and darkness and punishment.”[338] One other addition, this time of only a single word, witnesses to the belief of the soul, not merely the shade of the departed, existing in Sheol; this is in xlviii. 5, a passage already referred to, where it speaks of Elijah raising a man from death and from Sheol; the secondary Greek text adds “his soul” after “Sheol.” These are, it is true, but slight points, nevertheless they are worth mention as supplementing what has already been said. The next book which contains references to the doctrine of the future life is 2 Maccabees, and here an immense development will be seen to have taken place. We have to note first that Hades is a place of punishment for the wicked, for in vi. 26 Eleazar, in refusing to commit the crime of offering idolatrous sacrifice, says: “Even were I for the moment to evade the punishment of men, I should not escape the hands of the Almighty in life or in death.” For the righteous Hades is only a temporary abode since the resurrection is reserved for them; thus, the second son of the mother whose seven sons are being martyred for their faith before her face, when at the last gasp, says to the king: “Thou cursed miscreant! Thou dost dispatch us from this life, but the King of the world shall raise us up, who have died for His laws, and revive us to life everlasting” (vii. 9); the same truth is taught in verses 23, 29 of the same chapter; but the resurrection is not only that of the spirit, but of the body also; in the account of the martyrdom of the third son it says: “And when he was told to put out his tongue, he did so at once, stretching forth his hands courageously, with the noble words, These I had from heaven; for His name’s sake I count them nought; from Him I hope to get them back again” (vii. 10, 11; see also xiv. 46). It is taught, further, that for the wicked there is no resurrection, thus the fourth son speaks thus to the king: “’Tis meet for those who perish at men’s hands to cherish hope divine that they shall be raised up by God again; but thou—thou shalt have no resurrection to life” (vii. 14, so too in verse 36). The belief in the resurrection is further illustrated by the following passage: “... In this he acted quite rightly and properly, bearing in mind the resurrection—for if he had not expected the fallen to rise again, it would have been superfluous and foolish to pray for the dead—and having regard to the splendour of the gracious reward which is reserved for those who have fallen asleep in godliness; a holy and pious consideration” (xii. 43-45). It will thus be seen that we have in this book a very advanced doctrine of the future life. In the Book of Baruch two isolated references to the future life occur, and here the teaching is the same as ordinarily found in the Old Testament: “... the dead that are in the grave, whose breath is taken from their