No complete exposition of the Jewish belief about the Messiah has here been attempted. But enough has perhaps been said to indicate at least some features of the Messianic expectation in the period just preceding the time of Paul. Evidently, in certain circles at least, the Messianic hope was transcendent, individualistic, and universalistic. The scene of Messiah's kingdom was not always thought of merely as the earthly Jerusalem; at least the drama by which that kingdom is ushered in was thought of as taking place either in heaven or upon an earth which has been totally transformed. With this transcendent representation went naturally a tendency towards individualism. Not merely nations were to be judged, but also the secrets of the individual life; and individuals were to have a part in the final blessing or the final woe. Of course, for those who should die before the end of the age, this participation in the final blessedness or the final woe would be possible only by a resurrection. And the doctrine of resurrection, especially for the righteous, is in the apocalypses clearly marked. In 2 Baruch, indeed, there is an interesting discussion of the relation between the resurrection state and the present condition of man; the righteous will first rise in their old bodies, but afterwards will be transformed (2 Baruch xlix-li). Finally, the apocalypses exhibit a tendency toward universalism. The coming of the Messianic kingdom is regarded as an event of cosmic significance. The Gentiles are even sometimes said to share in the blessing. But they are to share in the blessing only by subordination to the people of God. Despite the importance of the later period, it is interesting to observe that all the essential features of later Jewish eschatology have their roots in the canonical books of the Old Testament. In the first place, the transcendence of the later representation has an Old Testament basis. In Isaiah ix and xi the Messiah appears clearly as a supernatural figure, and in Isaiah lxv. 17 there is a prophecy of new heavens and a new earth. The heavenly "Son of Man" is derived from Dan. vii. 13, and the individualistic interpretation of that passage, which makes the Son of Man, despite verse 18, something more than a mere collective symbol for the people of Israel, is to-day in certain quarters coming to its rights. Not only in the Psalms of Solomon, but also in the apocalypses, the Old Testament language is used again and again to describe the heavenly Messiah. There is, in the second place, an Old Testament basis for the individualism of the later representation. The doctrine of resurrection, with its consequences for an individualistic hope, appears in Daniel. And, finally, the universalism of the apocalypses does not transcend that of the great Old Testament prophets. In the prophets also, the nations are to come under the judgment of God and are to share in some sort in the blessings of Israel.