Once or twice death is spoken of as a rest. The development in this doctrine which is known to have taken place during the second century B.C. is reflected by some additions. It is of particular interest to note that in one or two cases the Greek shows signs of some development of conception where in the Hebrew the normal Old Testament position is maintained. It is very noticeable that a kind of technical sense has become attached to the word “worm,” as in Mark ix. 48. In Tobit the normal Old Testament doctrine is taught. In Judith the only reference is an important one, as it witnesses to a development of the thought of Hades as a place of punishment. There is something similar to this in the Prayer of Manasses. In the Pharisaic recension of Ecclesiasticus words added here and there show a development of thought as to the Future Life. The next book which contains references to this is 2 Maccabees, and here an immense development has taken place; Hades is a place of punishment for the wicked; but only a temporary abode for the righteous, since the Resurrection is reserved for them; and the Resurrection is not only of the spirit, but of the body also. For the wicked there is no resurrection. In Baruch there are two isolated references; and in both the teaching is that ordinarily found in the Old Testament. In 2 (4) Esdras there is an extraordinary wealth of material, mostly confined to the Salathiel Apocalypse. Here the doctrine of the resurrection is not altogether consistent, and the writer’s thought is not quite easy to understand; he seems to have believed that the material body became wholly annihilated at death, but the soul, when released from it, assumed a non-material body in the Intermediate state, and that this, being incorruptible, did not undergo any further change at the Judgement. The Resurrection apparently takes place immediately after death. It is uncertain whether the wicked rise as well as the righteous. Minute details are given as to the lot of the wicked and that of the righteous in the Intermediate state, but none as to the duration of this. At its close comes the Judgement. Here there is the same ambiguity; the writer’s mind is not clear whether the age of incorruption and eternity is to begin immediately after death, or only at the Judgement. But there is no want of definiteness as to the happiness of the righteous and the torment of the wicked; both will be enormously increased at the Judgement, and then no intercession of the righteous for the wicked will avail. In those portions of the book which have probably been added by the Redactor there is some important teaching as to a general resurrection, and a re-union of soul and body, which is to take place at the beginning of a new age seven days after the close of the Messianic Age. This is part of a new eschatological scheme, quite different from that of the Salathiel Apocalypse, and seeking to combine the eschatology of the individual with that of the nation.