The present thesis deals with a current and very important theme to those who reflect deeply about the meaning of human life and death. This is an issue that has worried the human being since antiquity, has raised the reflection of philosophers and theologians and different answers have been obtained at different times, cultures and religions. What is the destiny of the human being after death? Are the impious and righteous predestined to the same fate? Was the life of the troubled just extinguished in vain? This thesis looks for an answer to the issue through researching the pericope of Wis 3,1-9 in the light of the context of the book of Wisdom. The investigation also considers the biblical literature and the extra-biblical literature contemporaneous to this writing. After determining the text, the literary gender and the Sitz im Leben, the study focus its attention on the pericope of Wis 3,1-9, analyzed through the prism of its two main dimensions: the eschatological and the apocalyptical one. Then one may ask: does the word immortality - a/qanasi/a (unknown term in the LXX and bearing singular value in the book of Wisdom) - also suggest (include) the meaning of resurrection - a/na/stasij? After pondering about scholars interpretations and arguments - some assert that Wis only talks about immortality, not resurrection; others assert that resurrection is implicit -, the thesis considers both positions and chooses a third via, in which the Greek concept of immortality, as taken by the Jewish author, allows one to perceive the Semitic concept of resurrection. The conclusion of the paper is double: it ascertains the confluence between the meanings of a/qanasi/a and a/na/stasij; and that the concept of a/qanasi/a contributes to a better understanding of the resurrection of the dead, a common belief among both Jewish and Christians.