Editing Resurrection (section)

===Judaism===
{{Main|Jewish eschatology}}
There are three explicit examples in the Hebrew Bible of people being resurrected from the dead:
* The prophet [[Elijah]] prays and God raises a young boy from death ([http://www.biblegateway.com/passage/?search=1%20Kings%2017:17-24;&version=49; 1 Kings 17:17-24])
* [[Elisha]] raises the son of the [[Woman of Shunem]] ([http://www.biblegateway.com/passage/?search=2%20Kings%204:32-37;&version=49; 2 Kings 4:32–37]) whose birth he previously foretold ([http://www.biblegateway.com/passage/?search=2%20Kings%204:8-16;&version=49; 2 Kings 4:8–16])
* A dead man's body that was thrown into the dead Elisha's tomb is resurrected when the body touches Elisha's bones ([http://www.biblegateway.com/passage/?search=2%20Kings%2013:21;&version=49; 2 Kings 13:21])

According to Herbert C. Brichto, writing in Reform Judaism's ''[[Hebrew Union College Annual]]'', the family tomb is the central concept in understanding biblical views of the [[afterlife]]. Brichto states that it is "not mere sentimental respect for the physical remains that is...the motivation for the practice, but rather an assumed connection between proper [[sepulture]] and the condition of happiness of the deceased in the afterlife".<ref>Raphael ''Jewish Views of the Afterlife'', 45.</ref>

According to Brichto, the early [[Israelites]] apparently believed that the graves of family, or tribe, united into one, and that this unified collectivity is to what the [[Biblical Hebrew]] term [[Sheol]] refers, the common grave of humans. Although not well defined in the [[Tanakh]], Sheol in this view was a subterranean underworld where the souls of the dead went after the body died. The Babylonians had a similar underworld called [[ancient Mesopotamian underworld|Aralu]], and the [[ancient Greeks]] had one known as [[Greek underworld|Hades]]. According to Brichto, other biblical names for Sheol were [[Abaddon]] "ruin", found in Psalm 88:11, Job 28:22 and Proverbs 15:11;  Bor "pit", found in Isaiah 14:15, 24:22, Ezekiel 26:20; and Shakhat "corruption", found in Isaiah 38:17, Ezekiel 28:8.<ref name="Kin, Cult p.8">Herbert Chanon Brichto "Kin, Cult, Land and Afterlife&nbsp;– A Biblical Complex", Hebrew Union College Annual 44, p. 8 (1973)</ref>

During the [[Second Temple period]], there developed a diversity of beliefs concerning the resurrection.<ref>Cf. Elledge ''Resurrection of the Dead in Early Judaism'', 19–65; Finney ''Resurrection, Hell and the Afterlife'', 49–77; Lehtipuu ''Debates over the Resurrection'', 31–40.</ref> The concept of resurrection of the physical body is found in [[2 Maccabees]], according to which it will happen through re-creation of the flesh.<ref>2 Maccabees 7.11, 7.28.</ref> Resurrection of the dead also appears in detail in the extra-canonical [[Book of Enoch]],<ref>1 Enoch 61.5, 61.2.</ref> [[2 Baruch]],<ref>2 Baruch 50.2, 51.5</ref> and [[2 Esdras]]. According to the British scholar in ancient Judaism [[Philip R. Davies]], there is "little or no clear reference ... either to immortality or to resurrection from the dead" in the texts of the [[Dead Sea Scrolls]].<ref>Philip R. Davies. "Death, Resurrection and Life After Death in the Qumran Scrolls" in Avery-Peck & Neusner (eds.) ''Judaism in Late Antiquity'', 209; cf. Nickelsburg ''Resurrection, Immortality, and Eternal Life'', 179.</ref> [[C.D. Elledge]], however, argues that some form of resurrection may be referred to in the Dead Sea texts [[4Q521]], [[Pseudo-Ezekiel]], and [[4QInstruction]].<ref>Elledge ''Resurrection of the Dead in Early Judaism'', 160–172.</ref> Too, there is the [[Vision of the Valley of Dry Bones]] in the [[Book of Ezekiel]], and the [[Book of Daniel]], which mentions resurrection. As Professor Devorah Dimant notes on ''TheTorah.com'', "Originally an allegorical vision about the future return of Judeans to their land, Ezekiel's vision (ch. 37) becomes one of the cornerstones for the Jewish belief in the resurrection of the dead. ... The only biblical passage that ''unambiguously'' refers to resurrection is found in the final chapter of the book of Daniel[.]" <ref>{{Cite web |last=Dimant |first=Devorah |date=2018 |title=The Valley of Dry Bones and the Resurrection of the Dead |url=https://www.thetorah.com/article/the-valley-of-dry-bones-and-the-resurrection-of-the-dead |access-date=September 8, 2023 |website=TheTorah.com |language=en-US |archive-date=2 October 2023 |archive-url=https://web.archive.org/web/20231002113944/https://www.thetorah.com/article/the-valley-of-dry-bones-and-the-resurrection-of-the-dead |url-status=live }}</ref>

Both [[Josephus]] and the [[New Testament]] record that the [[Sadducees]] did not believe in an [[afterlife]],<ref>Josephus Antiquities 18.16; Matthew 22.23; Mark 12.18; Luke 20.27; Acta 23.8.</ref> but the sources vary on the beliefs of the [[Pharisees]]. The New Testament claims that the Pharisees believed in the resurrection, but does not specify whether this included the flesh or not.<ref>Acta 23.8.</ref> According to Josephus, who himself was a Pharisee, the Pharisees held that only the soul was immortal and the souls of good people will "pass into other bodies," while "the souls of the wicked will suffer eternal punishment."<ref>Josephus ''Jewish War'' 2.8.14; cf. ''Antiquities'' 8.14–15.</ref> [[Paul the Apostle]], who also was a Pharisee,<ref>Acts 23.6, 26.5.</ref> said that at the resurrection what is "sown as a natural body is raised a spiritual body."<ref>1 Corinthians 15.35–53</ref> The [[Book of Jubilees]] seems to refer to the resurrection of the soul only, or to a more general idea of an immortal soul.<ref>Jubilees 23.31</ref>