Owing to the gradual evolution of eschatological conceptions, the Rabbis used the terms, “‘olam ha-ba” (the world to come), “le-‘atid la-bo” (in the coming time), and “yemot ha-Mashiaḥ” (the Messianic days) promiscuously or often without clear distinction (see Geiger, “Lesestücke aus der Mischnah,” p. 41; idem, “Jüd. Zeit.” iii. 159, iv. 124). Thus, for instance, the question is discussed whether there will be death for the Gentiles “in the coming time” or not (Gen. R. xxvi.). R. Eleazar of Modi’im, of the second century (Mek., Beshallaḥ, Wayassa’, ed. Weiss, p. 59, note) distinguishes between the Messianic time(“malkut bet Dawid”), the “‘olam ha-ba” (the future world), which is that of the souls, and the time of the Resurrection, which he calls “‘olam ḥadash” (the new world, or world of regeneration). This term, used also in the “Ḳaddish” prayer “Le-Ḥadata ‘Alma” (The Renewal of the World), is found in Matt. xix. 28 under the Greek name παλινγένεσις: “In the regeneration when the Son of Man shall sit on the throne of his glory” and judge the world in common with the twelve Apostles (for the last words see the twelve judges for the twelve tribes of Israel in Testament of Abraham, A. 13, and compare the seventy elders around the seat of God in heaven in Lev. R. xi.)
Concerning this regeneration of the world Pirḳe R. El. i. says, with reference to Isa. xxxiv. 4, li. 6, lxv. 17; Hosea vi. 2: “Heaven and earth, as well as Israel, shall be renewed; the former shall be folded together like a book or a garment and then unfolded,and Israel, after having tasted death, shall rise again on the third day.” “All the beauty of the world which vanished owing to Adam’s sin, will be restored in the time of the Messiah, the descendant of Perez [Gen. R. xii.]–the fertility of the earth, the wondrous size of man [Sifra, Beḥuḳḳotai, 1-2], the splendor of sun and moon” (Isa. xxx. 26; Targ. to II Sam. xxiii. 4; comp. Apoc. Mosis, 36). Ten things shall be renewed (according to Ex. R. xv.; comp. Tan., Wayiggash, ed. Buber, 9): The sun and moon shall regain their splendor, the former endowed with healing powers (Mal. iii. 20 [A. V. iv. 2]); the fountains of Jerusalem shall flow, and the trees grow (Ezek. xlvii. 12); desolate cities like Sodom shall rise from their ruins (Ezek. xvi. 55); Jerusalem, rebuilt of precious stones, shall shine like the sun (Isa. liv. 11 et seq.); peace shall reign among the beasts (Isa. xi. 7); and between them and Israel (Hosea ii. 20 [A. V. 18]); weeping and death shall cease (Isa. 1xv. 19, xxv. 8-10); joy only shall reign (Isa. xxxv. 10); the “yezer ha-ra'” (evil desire) shall be slain by God (Suk. 52a). This regeneration of the world is to be brought about by a world-conflagration (“mabbul shel esh” = “a floor of fire” = ἐκπύρωσις: Sibyllines, iii. 542, 689; iv. 174; ii. 296; Hippolytus, “Refutatio Omnium Hæresium,” ix. 30). This view, borrowed from the Stoics, is based upon Isa. xxxiv. 4 (comp. Bousset, “Der Antichrist,” p. 159). In this world-conflagration Belial himself will be consumed (Sibyllines, iii. 73; compare the burning up of the primeval serpent Gohithar in Bundahis, xxx. 31). Thus the fire of Gehenna which consumes the wicked angels and the stars (Enoch, xc. 24 et seq., et al.) was turned into a cosmic force bringing about the world’s renewal.