But the influence of Hellenistic or other extra-Judaic thought on the religion of the Jews cannot be restricted to those points of doctrine on which, as in the case of the ones just enumerated, that influence was direct. All religious doctrines are so inter-related that the development or modification of one can scarcely fail to affect others in one way or another; and this is, above all, true regarding the doctrine of God. We shall see later that among the Jews of the Dispersion the doctrine of God was directly affected by Greek philosophical thought; in the case of the orthodox Judaism of Palestine this was not so; but there is reason for believing that _indirectly_ the doctrine of God was, even in Palestinian Judaism, affected by both Greek and oriental thought. The developed angelology which became a characteristic of orthodox Judaism had its share in moulding that conception of divine transcendence which was one aspect of the Jewish doctrine of God; the teaching concerning those semi-divine, superhuman beings who act as God’s intermediaries, and are His agents in carrying out the divine will on earth,[42] is one which is not unconnected with the developed angelology of later Judaism; one has only to think of the place and activity assigned to Michael to realize that this is so. What has been said is also true of the doctrine of the resurrection for which Judaism was indebted to Hellenism; here it will suffice to put the question: How could the doctrine of God _not_ be affected by belief in immortality? The question will be sufficiently answered by comparing the Old Testament doctrine of Sheol with the doctrine of the resurrection. Further signs of Greek influence are to be discerned in some of the books of the Old Testament and of the Apocrypha; and the Apocalyptic Movement must be specially considered. But special chapters will be devoted to these.