d as a great world-judgment, which
was to decide the future lot of all men and spirits. It must be noted also
that the apocalyptic and midrashic literature often identifies the pious
with the God-fearing Israelites as those who shall arise to eternal life,
while the wicked are identified with the idolatrous heathen, who are
condemned to eternal death, or, as it is frequently expressed, to a second
death.(954)

4. Exactly as the old Persian Mazdaism expected the resurrection of all,
both good and bad, the believers in Ahura Mazda as well as the rest of
humanity, so the apocalyptic writers prior to the Talmudic period describe
resurrection as universal: "In those days the earth will give back those
who have been entrusted to her, and the nether-world will release that
which it has received," according to Enoch LI, 1. Similarly fourth Esdras
remarks: "And after seven days of silence for all creatures, the new order
of the world shall be raised up, and mortality itself shall perish; and
the earth shall restore those that are asleep in her; and so shall the
dust give back those that dwell in silence; and the chambers shall deliver
those souls that were committed unto them. The Most High shall appear on
the throne of judgment, and shall say: Judgment only shall remain, truth
shall stand, and faith shall wax strong. The good deeds shall be of force,
and wicked deeds shall no longer sleep. The lake of torment shall be
revealed, and opposite to it the place of joy; the furnace of Gehinnom
will be visible, and opposite to it the bliss of Paradise. Then the Most
High will speak to the heathen nations, who have awakened: behold now Him
whom ye have denied, whom ye have not served, whose command ye have
abhorred. Gaze now here and there,--here bliss and rest, there fire and
torment."(955)

The rabbinic form of the doctrine of resurrection is quite unambiguous:
"Those born into the world are destined to die; the dead, to live again;
and those who enter the world to come, to be judged."(956) And wherever
the rabbinic or apocalyptic literature mentions the share of the pious, or
of Israel, in eternal life, this implies that, while these enter the world
to come, the evil-doers or idolaters shall enter hell for eternal death;
the understanding being that there is a universal resurrection for the
world-judgment.

5. The whole system of eschatology in connection with resurrection arose
undoubtedly from the Persian doctrine, according to