Proceedings of INTCESS 20196th International Conference on Education and Social Sciences, 4-6 February 2019Dubai, U.A.E. ISBN: 978-605-82433-5-4 785 THE RESURRECTION IN JUDAISM AND CHRISTIANITY ACCORDING TO THE HEBREW TORAH AND CHRISTIAN BIBLE Scott Vitkovic Howzeh Elmiyeh, Qom, Islamic Republic of Iran, p29.12.1392@gmail.com Abstract This research outlines the concept of resurrection from the ancient Hebrew Torah to Rabbinic Judaism and Christianity according to authoritative and linguistically accurate scriptures accompanied by English translations. Although some contemporary scholars are of the opinion that resurrection is vaguely portrayed in the Hebrew Torah, our research into the ancient texts offers quotes and provides proofs to the contrary. With the passing time, the concept of the resurrection grew even stronger and became one of the most important doctrines of Judaism, enjoined as one of the thirteen articles of faith by Maimonides in the Mishnah. Imitative of the Jewish concept of God reaching out to save Israelites from gehenna, Jesus‟ crucifixion and death for the sins of the world, resurrection on the third day, descend into the hells and subsequent rise into heavens became the essential foundation of Christianity, with Christ's resurrection as the impetus for the resurrection of those who believe in him. According to this Pauline theology, Christian faith is based upon the resurrection of Jesus and the hope for a life after death. Keywords: Resurrection, Judaism, Christianity, Torah, Bible, Comparative Theology; 1. INTRODUCTION The English word resurrection is derived from the Latin resurrectionem, nom. resurrectio, meaning „a rising again from the dead‟. It denotes a noun of action from the past participle stem of Latin resurgere, meaning „to rise or appear again‟. Greek uses the word anastasis which in the verbal form means 'to cause to stand or rise up or to raise from sleep or from the dead'. 2. DISCUSSION 2.1 Resurrection in Judaism Resurrection (Heb. ִתים םֵּ ִחיַּת הַּ in Judaism encompasses the belief that the dead will be revived in their bodies (תְּ Proceedings of INTCESS 20196th International Conference on Education and Social Sciences, 4-6 February 2019Dubai, U.A.E. ISBN: 978-605-82433-5-4 786 and live again on Earth. The belief in resurrection and world to come is a major tenet of the Jewish eschatology and enjoined as an article of faith in the Mishnah 1 . It is also included as the second benediction of the Amidah and as the last of Maimonides' Thirteen Principles of Faith (Fig.1 and 2). Every day, the Jews recite the following blessings during the Jewish liturgical prayers, Figure 1. Maimonides Thirteen Articles of Faith ה תָּ רּוְך אַּ ִתים ה'בָּ ִרים מֵּ גָּ מות ִלפְּ שָּ ֲחִזיר נְּ םַּ הַּ Blessed are You, Lord, who causes the dead to live again (restores souls to the dead). ה תָּ רּוְך אַּ ִתים: בָּ ֲחיות מֵּ הַּ ה לְּ תָּ ן אַּ ֶנֱאמָּ ִתיםה'וְּ םֵּ יֵּה הַּ חַּ , מְּ You are faithful to restore the dead to life. Blessed are You, O Lord, who brings life to the dead. After the daily Shacharit‟s liturgical prayers, the following belief is reasserted, מו ְך שְּ רַּ בָּ א ִיתְּ בורֵּ ת הַּ אֵּ צון מֵּ ת ֶשיֲַּעֶלה רָּ עֵּ ִתים בְּ םֵּ ִחיַּת הַּ ֶיה תְּ ה, ֶשִתהְּ מָּ לֵּ ֲאִמין ֶבֱאמּונָּה שְּ רו ֲאִני מַּ ֶלה ִזכְּ עַּ ִיתְּ ד וְּ עַּ לָּ ִחים צָּ ח נְּ נֵּצַּ 2ּולְּ . 1 ָרֵאל ֵיׁש ָלֶהם ֵחֶלק ָלעֹוָלם ַהָבא, ֶׁשֶמֱאַמר ֵאלּו ֶׁשֵאין ָכל ִישְׂ ָפֵאר. וְׂ ִהתְׂ ׁשּו ָאֶרץ ֵנֶצר ַמָטַעי ַמֲעֵשה ָיַדי לְׂ עֹוָלם ִיירְׂ ַעֵםְך ֺכָלם ַצִדיִקים לְׂ ָלֶהם )ישעיה ס( וְׂ ֶאִפיקֹוֶרס. ַרבִ ֵאין תֹוָרה ִמן ַהָשָמִים, וְׂ ִחַית ַהֵםִתים ִמן ַהתֹוָרה, וְׂ ַהלֹוֵחׁש ַעל ֵחֶלק ָלעֹוָלם ַהָבא, ָהאֹוֵמר ֵאין תְׂ ָפִרים ַהִחיצֹוִנים, וְׂ י ֲעִקיָבא אֹוֵמר, ַאף ַהּקֹוֵרא ַבןְׂ ֶאָך. ַאָבא ַרִים לֹא ָאִשים ָעֶליָך ִכי ֲאִני ה' ֹרפְׂ ִמצְׂ ִתי בְׂ אֹוֵמר )שמות טו( ָכל ַהַםֲחָלה ֲאֶׁשר ַשמְׂ אֹוִתיֹותָ ַהַםָכה וְׂ יוָׁשאּול אֹוֵמר, ַאף ַההֹוֶגה ֶאת ַהֵשם בְׂ : According the Sanhedrin 10:1, all faithful Jews have a share in the World to Come, as it says, ר׃ו ָפֵאֵֽ ִהתְׂ י לְׂ ה ָיַדָ֖ י[ ַמֲעֵשֵׂ֥ ֶרץ ֵנֵֶ֧צר מטעו ]ַמָטַעַ֛ ׁשּו ָאָ֑ ירְׂ ם ִיָּ֣ עֹוָלָ֖ ים לְׂ ם ַצִדיִקִ֔ ְַׂעֵםְךְ֙ ֺכָלָּ֣ "And your people, all of them righteous, shall possess the land for all time. They are the shoot that I planted. My handiwork in which I glory" (Isaiah 60:21). These have no share in the World to Come: One who says that [the belief of] resurrection of the dead is not from the Torah, [one who says that] that the Torah is not from Heaven, and one who denigrates the Torah. Rabbi Akiva says: also one who reads outside books, and one who whispers [an incantation] over a wound, saying, (Exodus 15:26) "I will bring none of these diseases upon thee that I brought upon the Egyptians for I am the Lord that healeth thee." Abba Shaul says, also one who utters the Divine Name as it is spelled. 2 The belief in resurrection is expressed on all occasions in the Jewish liturgy; e.g., in the morning prayer Elohai Neshamah, in the Shemoneh 'Esreh, and in the funeral services. Maimonides made it the last of his thirteen articles of belief: "I firmly believe that there will take place a revival of the dead at a time which will please the Creator, blessed be His name." Saadia also, in his "Emunot we-De'ot" (following Sanh. x. 1), declared the belief in resurrection to be fundamental. Ḥasdai Crescas, on the other hand, declared it to be a specific doctrine of Judaism, but not one of the fundamental teachings, which view is taken also by Joseph Albo in his "Iḳḳarim" (i., iv. 35-41, xxiii.). The chief difficulty, as pointed out by the latter author, is to find out what the resurrection belief actually implied or comprised, since the ancient rabbis themselves differed as to whether resurrection was to be universal, or the privilege of the Jewish people only, or of the righteous only. This again depends on the question whether it was to form part of the Messianic redemption of Israel, or whether it was to usher in the last judgment. Saadia sees in the belief in resurrection a national hope, and endeavors to reconcile it with reason by comparing it with other miraculous events in nature and history recorded in the Bible. Maimonides and Albo in their commentary on Sanh. x. 1, Ḳimḥi in his commentary on Ps. i. 5, Isaac Aboab in his "Menorat ha-Ma'or" (iii. 4, 1), and Baḥya ben Asher in his commentary on Gen. xxiii. extend resurrection to the righteous only. On the other hand, Isaac Abravanel in his "Ma'yene Yeshu'ah" (ii. 9) concedes it to all Israel; Manasseh ben Israel, in his "Nishmat Ḥayyim" (i. 2, 8), and others, to Proceedings of INTCESS 20196th International Conference on Education and Social Sciences, 4-6 February 2019Dubai, U.A.E. ISBN: 978-605-82433-5-4 787 I believe with perfect faith that there will be a resurrection of the dead at the time that the Creator His name be blessed desires, and forever his presence will be known. The resurrection of the dead is a basic principle both of the written and oral Torah of Moses. To mention only few of the many examples, the Torah states, Figure 2. The 9 th Article of Faith of Maimonides ה 3ֶצר ִייוַּ הוָָּ֨ ם יְּ דָָּ֗ אָּ ָֽ ים ֶאת־הָּ 4ֱאֹלִהִ֜ And the Lord God formed the man. (Gen. 2:7) ֣אּו ׀ ֵ֥ רְּ אֵּ א וְּ פָּ֔ י ֶארְּ ִת֙י וֲַּאִנ֣ צְּ חַּ֙ ה מָּ ֶיָ֗ ית וֲַּאחַּ ִמ֣ י אָּ י ֲאִנִ֧ ִדִ֑ ים ִעםָּ ין ֱאֹלִהִ֖ ֵ֥ אֵּ י ֲאִנ֙י ֔הּוא וְּ י ֲאִנִ֤ ה ִכ֣ תָָּ֗ ילעַּ ִִָּֽֽ י מַּ ִדִ֖ ין ִמיָּ See, then, that I, I am He; There is no god beside Me. I deal death and give life; I wounded and I will heal: None can deliver from My hand. (Deut. 32:39) Prophet Isaiah 26:19 states, ּו י֣ חְּ י ִיָֽ ִפָֽ ים תַּ ִאֵ֥ פָּ ֶרץ רְּ ִ֖ ָך וָּאָּ ֶל֔ ֙ת טַּ ל אֹורֹּ ִ֤ י טַּ ר ִכ֣ פָָּ֗ ֣י עָּ נֵּ כְּ ּו שֹּ נִ֜ מְּ רַּ יצּו וְּ ִקָ֨ ּון הָּ קּומִ֑ י יְּ ִתִ֖ לָּ בֵּ יָך נְּ ֶת֔ למֵּ Oh, let your dead revive! Let corpses arise! Awake and shout for joy, you who dwell in the dust! For your dew is like the dew on fresh growth; You make the land of the shades come to life. Prophet Ezekiel 37:12 states, ֣י נָּ ֮ר ֲאדֹּ מַּ ה־אָּ ם כָֹּֽ יֶהָ֗ תִָּ֜ ֲאלֵּ רְּ מַּ אָּ א וְּ ן ִהמָּבֵָּ֨ כֵּ הִוה לָּ י יְּ ִםִ֑ יֶכִ֖ם עַּ רֹותֵּ ֶכֶ֛ם ִמִקבְּ י ֶאתְּ יִתֵ֥ ֲעלֵּ הַּ ם וְּ יֶכָ֗ ֹותֵּ רָֽ חַּ ֶאת־ִקבְּ תִֵּ֜ י פֹּ ִהמֵּה ֲאִנָ֨ ל ָֽ אֵּ רָּ ת ִישְּ ֵ֥ מַּ דְּ ֶכִ֖ם ֶאל־אַּ י ֶאתְּ אִתֵ֥ בֵּ הֵּ וְּ Prophesy, therefore, and say to them: Thus said the Lord God: I am going to open your graves and lift you out of the graves, O My people, and bring you to the land of Israel. Prophet Daniel 12:2 states, ם ָֽ ֹון עֹולָּ אֵ֥ ִדרְּ ֹות לְּ פִ֖ ֲחרָּ ֶלה לַּ ֵ֥ אֵּ ם וְּ ֣י עֹולָּ֔ יֵּ חַּ ֶלה לְּ יצּו אֵֵּ֚ ר יִָּקִ֑ ִ֖ פָּ ת־עָּ מַּ דְּ ֵ֥י אַּ נֵּ שֵּ ים ִמיְּ ִבִּ֕ רַּ וְּ Many of those that sleep in the dust of the earth will awake, some to eternal life, others to reproaches, to everlasting abhorrence. Rashi, in his commentary on Deuteronomy in Sifrei Devarim 47:2, says, ִחיַּת לתת להם ִדים תְּ מֵּ ִצינּו לְּ אן מָּ ֶהם, ִמכַּ ת לָּ תֵּ א לָּ אן, ֶאלָּ ִתיב כַּ ין כְּ ֶכם אֵּ ת לָּ תֵּ ה. לָּ תֹורָּ ִתים ִמן הַּ םֵּ הַּ all men. Maimonides, however (see his commentary, l.c., and "Yad," Teshubah, viii.), took the resurrection figuratively, and substituted for it immortality of the soul, as he stated at length in his "Ma'amar Teḥiyyat ha-Metim"; Judah ha-Levi also, in his "Cuzari," took resurrection figuratively (i. 115, iii. 20-21). 3 ( ֶצר ִייוַּ ) two yods for two formings; one for this world, one for the resurrection, as opposed to the formation ( וִַּיֶצר) of the beasts (Gen. 2:19) where only one yod is written. According to tradition, God will reconstruct the entire body from a miniscule indestructible bone in the upper spine called the luz bone when the time arrives for the Resurrection of the Dead. 4 All quoted Pentateuch text in this manuscript is from the ancient Hebrew Torah. Proceedings of INTCESS 20196th International Conference on Education and Social Sciences, 4-6 February 2019Dubai, U.A.E. ISBN: 978-605-82433-5-4 788 to give to THEM" - It is not written here "to give to [The land which the Lord swore unto your fathers]" לתת להם you" but "to give to them". Therefore, it is possible to hypothesize that the tenet of the "Resurrection of the Dead" is of the Torah's origins. Sanhedrin 92a declares, אמר רבא מניין לתחיית המתים מן התורה שנאמר )דברים לג, ו( יחי ראובן ואל ימות יחי ראובן בעולם הזה ואל ימות לעולם הבא רבינא אמר מהכא )דניאל יב, ב( ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות עולם רב אשי אמר מהכא )דניאל יב, יג( ואתה לך ]לקץ[ ותנוח ותעמוד לגורלך לקץ הימין לדראון The Gemara returns to the topic of the source for resurrection in the Torah. Rava says, "From where is „Resurrection of the Dead‟ derived in the Torah?" It is derived from a verse, as it is stated, "Let Reuben live and not die, in that his men become few" (Deuteronomy 33:6). This is interpreted as, "Let Reuben live [in this world] and not die [in the World-to-Come]." Ravina says that resurrection is derived from the following verse, "And many of those who sleep in the dust of the earth shall awaken, some to everlasting life, and some to reproaches and everlasting disgrace" (Daniel 12:2). Rav Ashi says proof is derived from this verse, "But go you your way until the end be; and you shall rest, and arise to your lot at the end of days" (Daniel 12:13). While the Sadducees denied the resurrection of the dead 5 , the Pharisees all the more enunciated it in their liturgy 6 , and established their belief in the resurrection as one of their fundamental pillars of faith 7 . Also, the Essenes believed in the resurrection of the body. 8 However, several contemporary secular religious scholars seem to be of an opinion that the Resurrection of the Dead in Judaism is vaguely expressed in the Torah. Yet, in regards to the oral and written Torah, such a generalizing opinion seems unfounded, as many proofs testify to the fact that the Prophets of God did indeed revealed and considered resurrection of the dead as one of their fundamental beliefs. 2.2 . Resurrection in Christianity Figure 3. The Resurrection of Jesus, Christian Iconography 5 Josephus, "Ant." xviii. 1, § 4; idem, "B. J." ii. 8, §14; Acts xxiii. 8; Sanh. 90b; Ab. R. N. v. 6 Shemoneh 'Esreh, 2d benediction; Ber. v. 2. 7 Sanh. x. 1; comp. Abot iv. 22; Soṭah ix. 15. 8 Josephus' philosophical construction of their belief to suit the taste of his Roman readers notwithstanding (see "B. J." ii. 8, § 11; "Ant." xviii. 1, § 5). Compare with the genuine source of Josephus, in Hippolytus' "Refutatio Haeresium" ed. Duncker Schneidewin, ix. 27, 29, where the original ἀλάζηαζηο [resurrection] casts a strange light upon Josephus' mode of handling texts. Proceedings of INTCESS 20196th International Conference on Education and Social Sciences, 4-6 February 2019Dubai, U.A.E. ISBN: 978-605-82433-5-4 789 Imitative of the Jewish concept of God reaching out to save Israelites from Gehenna 9 , Jesus‟ crucifixion and death for the sins of the world, resurrection on the third day (Fig. 3), descend into the hells and subsequent rise into the heavens is the central crux of Christianity. The 1 st Corinthians‟ 15:3-4 states, 3 παξέδσθα γὰξ ὑκῖλ ἐλ πξώηνηο, ὃ θαὶ παξέιαβνλ, ὅηη ρξηζηὸο ἀπέζαλελ ὑπὲξ ηῶλ ἁκαξηηῶλ ἡκῶλ θαηὰ ηὰο γξαθάο, 4 θαὶ ὅηη ἐηάθε, θαὶ ὅηη ἐγήγεξηαη ηῇ ἡκέξᾳ ηῇ ηξίηῃ θαηὰ ηὰο γξαθάο, 10 3 Tradidi enim vobis in primis quod et accepi: quoniam Christus mortuus est pro peccatis nostris secundum Scripturas: 4 et quia sepultus est, et quia resurrexit tertia die secundum Scripturas: 11 3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures. 12 And continues with 15:14-18, 14 εἰ δὲ ρξηζηὸο νὐθ ἐγήγεξηαη, θελὸλ ἄξα [θαὶ] ηὸ θήξπγκα ἡκῶλ, θελὴ θαὶ ἡ πίζηηο ὑκῶλ, 15 εὑξηζθόκεζα δὲ θαὶ ςεπδνκάξηπξεο ηνῦ ζενῦ, ὅηη ἐκαξηπξήζακελ θαηὰ ηνῦ ζενῦ ὅηη ἤγεηξελ ηὸλ ρξηζηόλ, ὃλ νὐθ ἤγεηξελ εἴπεξ ἄξα λεθξνὶ νὐθ ἐγείξνληαη. 16 εἰ γὰξ λεθξνὶ νὐθ ἐγείξνληαη, νὐδὲ ρξηζηὸο ἐγήγεξηαη· 17 εἰ δὲ ρξηζηὸο νὐθ ἐγήγεξηαη, καηαία ἡ πίζηηο ὑκῶλ, ἔηη ἐζηὲ ἐλ ηαῖο ἁκαξηίαηο ὑκῶλ. 18 ἄξα θαὶ νἱ θνηκεζέληεο ἐλ ρξηζηῶ ἀπώινλην. 14 Si autem Christus non resurrexit, inanis est ergo praedicatio nostra, inanis est et fides vestra: 15 invenimur autem et falsi testes Dei: quoniam testimonium diximus adversus Deum quod suscitaverit Christum, quem non suscitavit, si mortui non resurgunt. 16 Nam si mortui non resurgunt, neque Christus resurrexit. 17 Quod si Christus non resurrexit, vana est fides vestra: adhuc enim estis in peccatis vestris. 18 Ergo et qui dormierunt in Christo, perierunt. 14 And if Christ has not been raised, then our preaching is in vain and your faith is in vain. 15 We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. 16 For if the dead are not raised, not even Christ has been raised. 17 And if Christ has not been raised, your faith is futile and you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. The basis of the New Testament and Christian salvation rests in Christ‟s resurrection, meaning that Jesus not only rose from the dead and is alive but also guarantees that all who believe in him will likewise rise from their graves to the everlasting life. The Gospel of John 3:16-18, states, 16 νὕησο γὰξ ἠγάπεζελ ὁ ζεὸο ηὸλ θόζκνλ, ὥζηε ηὸλ πἱὸλ ηὸλ κνλνγελῆ ἔδσθελ, ἵλα πᾶο ὁ πηζηεύσλ εἰο αὐηὸλ κὴ ἀπόιεηαη ἀιι  ἔρῃ δσὴλ αἰώληνλ. 17 νὐ γὰξ ἀπέζηεηιελ ὁ ζεὸο ηὸλ πἱὸλ εἰο ηὸλ θόζκνλ ἵλα θξίλῃ ηὸλ θόζκνλ, ἀιι  ἵλα ζσζῇ ὁ θόζκνο δη  αὐηνῦ. 18 ὁ πηζηεύσλ εἰο αὐηὸλ νὐ θξίλεηαη· ὁ δὲ κὴ πηζηεύσλ ἤδε θέθξηηαη, ὅηη κὴ πεπίζηεπθελ εἰο ηὸ ὄλνκα ηνῦ κνλνγελνῦο πἱνῦ ηνῦ ζενῦ. 16 Sic enim Deus dilexit mundum, ut Filium suum unigenitum daret: ut omnis qui credit in eum, non pereat, sed habeat vitam aeternam. 17 Non enim misit Deus Filium suum in mundum, ut judicet mundum, sed ut salvetur mundus per ipsum. 18 Qui credit in eum, non judicatur; qui autem non-credit, jam judicatus est: quia non-credit in nomine unigeniti Filii Dei. 16 For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. 18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. The Gospel of John 5:28-29 announces, 9 Test. Patr., Benjamin; Sibyllines, i. 377, viii. 310; Yalḳ. ii. 359; Jellinek, "B. H." ii. 50 [comp. I Peter iii. 19]; Ascensio Isaiae, iv. 21, with reference to Isa. ix. 16, lii.-liii.; see Epstein, "Bereshit Rabbati," 1888, p. 31. 10 All Greek text in this manuscript is the original Biblical text in Koine Greek. 11 All Latin text in this manuscript comes from the Septuagint. 12 All Biblical English text in the second chapter of this manuscript comes from the English Standard Version of the Bible. Proceedings of INTCESS 20196th International Conference on Education and Social Sciences, 4-6 February 2019Dubai, U.A.E. ISBN: 978-605-82433-5-4 790 28 κὴ ζαπκάδεηε ηνῦην, ὅηη ἔξρεηαη ὥξα ἐλ ᾗ πάληεο νἱ ἐλ ηνῖο κλεκείνηο ἀθνύζνπζηλ ηῆο θσλῆο αὐηνῦ 29 θαὶ ἐθπνξεύζνληαη, νἱ ηὰ ἀγαζὰ πνηήζαληεο εἰο ἀλάζηαζηλ δσῆο, νἱ δὲ ηὰ θαῦια πξάμαληεο εἰο ἀλάζηαζηλ θξίζεσο. 28 Nolite mirari hoc, quia venit hora in qua omnes qui in monumentis sunt audient vocem Filii Dei: 29 et procedent qui bona fecerunt, in resurrectionem vitae; qui vero mala egerunt, in resurrectionem judicii. 28 Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment. Thereafter, the Book of Revelations 20:13-15 informs that, 13 θαὶ ἔδσθελ ἡ ζάιαζζα ηνὺο λεθξνὺο ηνὺο ἐλ αὐηῇ, θαὶ ὁ ζάλαηνο θαὶ ὁ ᾅδεο ἔδσθαλ ηνὺο λεθξνὺο ηνὺο ἐλ αὐηνῖο, θαὶ ἐθξίζεζαλ ἕθαζηνο θαηὰ ηὰ ἔξγα αὐηῶλ. 14 θαὶ ὁ ζάλαηνο θαὶ ὁ ᾅδεο ἐβιήζεζαλ εἰο ηὴλ ιίκλελ ηνῦ ππξόο. νὖηνο ὁ ζάλαηνο ὁ δεύηεξόο ἐζηηλ, ἡ ιίκλε ηνῦ ππξόο. 15 θαὶ εἴ ηηο νὐρ εὑξέζε ἐλ ηῇ βίβιῳ ηῆο δσῆο γεγξακκέλνο ἐβιήζε εἰο ηὴλ ιίκλελ ηνῦ ππξόο. 13 et dedit mare mortuos, qui in eo erant: et mors et infernus dederunt mortuos suos, qui in ipsis erant: et judicatum est de singulis secundum opera ipsorum. 14 Et infernus et mors missi sunt in stagnum ignis. Haec est mors secunda. 15 Et qui non inventus est in libro vitae scriptus, missus est in stagnum ignis. 13 And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. 14 Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone's name was not found written in the book of life, he was thrown into the lake of fire. In Christianity, resurrection most critically concerns the Resurrection of Jesus and the Resurrection of the Dead on the Day of Judgement. 13 According to the Pauline theology, Christian faith is based upon the resurrection of Jesus and the hope for a life after death. 3. CONCLUSION Both Judaism and Christianity share common resurrection beliefs according to their authoritative Scriptures. While in Judaism resurrection refers to the Jewish individual in particular and to the humanity in general, Christianity is founded upon the resurrection of Jesus Christ through whom and with whom Christians will be risen to the life everlasting. REFERENCE LIST Charles, R. H. (1913). A critical history of the doctrine of a future life in Israel, in Judaism, and in Christianity, 2d ed. London: A. and C. Black. Finkelstein, L. (1962). The Pharisees . Philadelphia, PA, US: The Jewish Publication Society of America. Herberg, W. ( 1951). Judaism and Modern Man An Interpretation of Jewish Religion. Philadelphia, PA, US: The Jewish Publication Society. Jacobs, L. (1964). Principles of the Jewish Faith, An Analytical Study. London: Vallentine Mitchell. Marmorstein, A. (1950). Studies in Jewish Theology. London: Oxford University Press. 13 Nicene Creed