In general, we must here remember that there is a difference between three terms used
in Jewish writings to designate that which is to succeed the 'present dispensation' or
'world' ( Olam hazzeh), although the distinction is not always consistently carried out.
This happy period would begin with 'the days of the Messiah' (xy#mh twmy). These would
stretch into the 'coming age' (Athid labho), and end with 'the world to come' (Olam
habba) - although the latter is sometimes made to include the whole of that period.24
The most divergent opinions are expressed of the duration of the Messianic period. It
seems like a round number when we are told that it would last for three generations.25 In
the fullness discussion on the subject,26 the opinions of different Rabbis are mentioned,
who variously fix the period at form forty to one, two, and even seven thousands years,
according to fanciful analogies.27
24. In Bemidb. R. 15 (ed. Warsh. p. 63 a, lines 9 and 8 from bottom), the 'days of the
Messiah' are specially distinguished from the 'Athid labho,' soeculum futurum. In
Tanchuma (Eqebh, ed. Warsh. ii. p. 105 a about the middle) it is said, 'And after the days
of the Messiah comes the "Olam habba"' - so that the Messianic time is there made to
include the soeculum futurum. Again, in Pes. 68 a and Sanh. 91 b, 'the days of the
Messiah' are distinguished from the 'Olam habba,' and, lastly (not to multiply instances),
in Shabb. 113 b from the Athid labho.
25. Siphré, ed Friedmann, p. 134 a, about the middle.
26. Tanchuma, as in Note 3.
27. 40 years = "the" wilderness wanderings: 1000 years = one day, Ps. xc. 4; 2000 years
of salvation = 'the day of vengeance and the year of salvation' (Is. lxiii. 4); 7000 years =
the marriage-week (Is. lxii. 5), a day being = 1000 years.
Where statements rest on such fanciful considerations, we can sca rcely attach serious
value to them, nor expect agreement. This remark holds equally true in regard to most
of the other points involved. Suffice it to say, that, according to general opinion, the Birth
of the Messiah would be unknown to His contemporaries;28 that He would appear, carry
on His work, then disappear - probably for forty-five days; then reappear again, and
destroy the hostile powers of the world, notably 'Edom,' 'Armilos,' the Roman Power -
the fourth and last world -empire (sometimes it is said: through Ishmael). Ransomed
Israel would now be miraculously gathered from the ends of the earth, and brought back
to their own land, the ten tribes sharing in their restoration, but this only on condition of
their having repented of their former sins.29 According to the Midrash,30 all circumcised
Israel would then be released from Gehenna, and the dead be raised - according to
some authorities, by the Messiah, to Whom God would give 'the Key of the Resurrection
of the Dead.'31 This Resurrection would take place in the land of Israel, and those of
Israel who had been buried elsewhere would have to roll under ground - not without
suffering pain32 - till they reach the sacred soil. Probably the reason of this strange idea,
which was supported by an appeal to the direction of Jacob and Joseph as to their last
resting-place, was to induce the Jews, after the final desolation of their land, not to quit
Palestine. This Resurrection, which is variously supposed to take place at the beginning
or during the course of the Messianic manifestation, would be announced by the
blowing of the great trumpet.33 34 It would be difficult to say how many of these strange
and confused views prevailed at the time of Christ;35 which of them were universally
entertained as real dogmas; or from what source they had been originally derived.