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 languages should serve him; and the kingdom and dominion shall be given to the people of the saints of the Most High.' An impartial criticism will hardly find in the Old Testament writers before the times of the Maccabees (and certainly not in the passages usually quoted to prove it) the set doctrine of the immortality of the soul or of the resurrection of the dead. But by the time of the Maccabees, when this passage of the Book of Daniel was written, in the second century before Christ, the Jews have undoubtedly become familiar, not indeed with the idea of the immortality of the soul as philosophers like Plato conceived it, but with the notion of a resurrection of the dead to take their trial for acceptance or rejection in the Most High's judgment and kingdom.

To this, then, has swelled Israel's original and fruitful thesis:—''Righteousness tendeth to life! as the whirlwind passeth, so is the wicked no more, but the righteous is an everlasting foundation!'' The phantasmagories of more prodigal and wild imaginations have mingled with the product of Israel's own austere spirit; Babylon, Persia, Egypt, even Greece, have left their trace there; but the unchangeable substructure remains, and on that substructure is everything built which comes after.

In one sense, the lofty Messianic idea of 'the great and notable day of the Eternal,' 'the consolation of Israel,' 'the restitution of all things,' are even more important than the solid but humbler idea, righteousness tendeth to life, out of which they arose. In another sense they are much less important. They are more important, because they are the development of this idea and prove its strength. It might have been crushed and baffled by the falsification events seemed to delight in giving it; that instead of being crushed and baffled, it took this magnificent flight, shows its innate