Jubilees 23:30
29 They will complete and live their entire lifetimes peacefully and joyfully. There will be neither a satan nor any evil one who will destroy. For their entire lifetimes will be times of blessing and healing. 30 Then the Lord will heal his servants. They will rise and see great peace. He will expel his enemies. The righteous will see this, offer praise, and be very happy forever and ever. They will see all their punishments and curses on their enemies. 31 Their bones will rest in the earth and their spirits will be very happy. They will know that the Lord is one who executes judgment but shows kindness to hundreds and thousands and to all who love him.
2 Baruch 51:5
Syriac Apocalypse of Baruch4 For over this above all shall those who come then lament, that they rejected My law, and stopped their ears that they might not hear wisdom or receive understanding. 5 When therefore they see those, over whom they are now exalted, (but) who shall then be exalted and glorified more than they, they shall respectively be transformed, the latter into the splendour of angels, and the former shall yet more waste away in wonder at the visions and in the beholding of the forms. 6 For they shall first behold and afterwards depart to be tormented. 7 But those who have been saved by their works. And to whom the law has been now a hope, And understanding an expectation, And wisdom a confidence, Shall wonders appear in their time.
Notes and References
"... Paul often mentions a hope for the eschatological transformation of the body. Even in this case, the body is not removed but merely changes appearance. (Wisdom of Solomon 9:15; Jubilees 23:31) The body of humiliation becomes the body of his glory. Ταπείνωσις is the humiliation and powerlessness of Israel in Egypt or of Hagar in Sarah’s house. The apocalyptic seer condemns: “Woe to you, mighty, who with might oppress the righteous one” (1 Enoch 96:8). But unlike other apocalyptic traditions, it is not clear in Philippians 3:21 which injustice has caused the humiliation of the righteous. The transformation is preceded neither by a post-mortal judgment nor by a trumpet call, nor any other of the apocalyptic scenarios to which Paul alludes elsewhere. There is not even mention of the resurrection which was longed for in Philippians 3:10. On the contrary, as with Philippians 2:15, the text follows the apocalyptic traditions in which only the righteous are promised an eschatological future existence among the heavenly beings and the stars and in which they are clothed with a “garment of glory.” (Compare Daniel 12:2–3; 1 Enoch 104:2, 4; 4 Ezra 7:97, 125. A glorious garment first appears in the earliest text of 1QS 4:6–8: “And the reward of those who walk in it (the spirit of the sons of truth) will be healing ... eternal enjoyment with endless life, and a crown of glory, with majestic raiment in eternal light.” But see 1 Enoch 108:11. Compare 2 Baruch 51:5, 10; Ascension of Isaiah 8:26; 9:9. These garments of glory or light honor the righteous (Compare Wisdom of Solomon 5:14; 1 Enoch 108:11), but see also the dress of the heavenly world (2 Enoch 22:8–10), and in the following texts the dress of the first human before the fall (1QS 4:22–3; 1QHa 4:14–15; 2 Baruch 51:10; 3 Baruch 4:16; Apocalypse of Abraham 13:14) In the Parables of Enoch, this happens on Judgment Day when “the kings, the governors, the high officials, and the landlords” are judged by the “The Lord of the Spirits.” ..."
Standhartinger, Angela "Apocalyptic Thought in Philippians" in Stuckenbruck, Loren T. (ed.) The Jewish Apocalyptic Tradition and the Shaping of New Testament Thought (pp. 233-244) Fortress Press, 2017