(3) At the close of the Intermediate state comes the _Judgement_; but here again there is some ambiguity, for from vii. 113, 114 we learn that “the Day of Judgement shall be the end of this age and the beginning of the eternal age that is to come, wherein corruption is passed away, weakness is abolished ...”; but this is inconsistent with the idea that corruption passes away with death (vii. 88), i.e. that the Intermediate state is the beginning of the age to come. Does the writer conceive of the new age, the age of incorruption and eternity, as beginning immediately after death, or at the Judgement? If the former, then it agrees with what he, presumably, believes regarding the resurrection which likewise takes place immediately after death; but if the latter, then the Intermediate state is left out of reckoning. In either case the teaching is inconsistent; evidently the writer’s own mind is not clear on the subject. Upon other points there is, however, no want of definiteness; thus, what the righteous and the wicked have respectively experienced in the Intermediate state is only a foretaste of what will be enormously increased at the Judgement, for the righteous their happiness, for the wicked their torment. The writer is very strong in insisting that on the Day of Judgement no intercession of the righteous will avail on behalf of the wicked. The seer asks “whether in the Day of Judgement the righteous shall be able to intercede for the ungodly, or to intreat the Most High in their behalf ...”; and the reply is: “... so shall none then pray for another on that Day, neither shall one lay a burden on another; for then every one shall bear his own righteousness or unrighteousness ...” (vii. 102-115).