In the first century there was Jewish resurrection and Platonic dualism of body and spirit, what was the Jewish concept called? @Robert called it something. What did he call it?
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- Bodily Nature: Unlike the Platonic dualism of the period, which emphasized the liberation of the immortal soul from the body, the Jewish view held that the soul would be reunited with a physical, transformed body.
- Eschatological Context: It was expected to occur in the “end of days,” when God would raise the righteous to live in the restored Kingdom of God.
- Group Beliefs: The Pharisees were the primary proponents of this belief in the first century, while the Sadducees denied it.
- Finality: It was considered the final vindication of the righteous, often associated with martyrs who died for the Torah.
He used a one-word term, not a two-word term. What was that term so it can be searched or advanced searched?
T’chiyat HaMetim (the resurrection of the dead) was a core component of Jewish apocalypticism, especially in the late Second Temple period.
But the relationship is important to understand carefully—it wasn’t always part of early Judaism and became prominent within apocalyptic thought.
1. Where it fits in Jewish Apocalypticism
Jewish apocalypticism (roughly 200 BCE–100 CE) emphasized:
- A coming end of the age
- A final divine judgment
- The defeat of evil powers
- The restoration of the righteous
Within that framework, resurrection served a crucial purpose:
👉 It allowed justice beyond death
Many righteous people had already died unjustly (persecution, martyrdom), so resurrection ensured they could:
- Be vindicated
- Participate in the final kingdom of God
2. Key Apocalyptic Texts That Include Resurrection
-
Book of Daniel (Daniel 12:2)
“Many who sleep in the dust… shall awake…”
This is the clearest early Jewish reference to resurrection. - 1 Enoch
Develops ideas of afterlife judgment and, in some sections, resurrection-like restoration. - 2 Maccabees (chapter 7)
Martyrs explicitly express hope that God will raise them bodily.
3. Not All Jews Agreed
This is where your earlier discussion about “abandoning apocalypticism” connects directly.
Different Jewish groups had different views:
- Pharisees
✔ Believed in resurrection (tied to apocalyptic hope) - Sadducees
✖ Rejected resurrection entirely - Groups like the Essenes had more complex or alternative afterlife views
4. After Apocalypticism Declined
After the destruction of the Temple in 70 CE:
- Rabbinic Judaism retained belief in resurrection
- But de-emphasized apocalyptic speculation
So t’chiyat hameitim survived, even as full apocalyptic frameworks faded.
It eventually became a standard doctrine in rabbinic Judaism (e.g., later affirmed by Maimonides).
Bottom line
- Yes—resurrection of the dead was a central feature of Jewish apocalypticism
- It emerged within that worldview as a solution to injustice
- But it outlived apocalypticism and became mainstream in later Judaism
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- Definition & Usage: Occurring over 700 times in the Hebrew Bible, nephesh is rarely translated as “soul” in the modern sense of an immortal spirit. It refers to the physical breath, the throat, or the entire living being.
- Physical Essence: Nephesh is used for both humans and animals, highlighting them as breathing entities
. It is the “self,” often translated as “me” or “I”.
- Metaphorical Use: It signifies deep longing (e.g., “my soul thirsts”) or desires/appetites.
- Biblical Context: In Deuteronomy 6:5, loving God with all your nephesh implies dedicating one’s whole physical existence, breath, and passion to Him.
- Blood and Life: Nephesh links life to the presence of blood, emphasizing the physical, mortal life.
-
- Definition: Originating from “breath” or “vital force,” it represents the inner self, personality, and life force.
- Biblical Usage: Occurs 102 times in the New Testament, frequently translated as “soul” or “life” (e.g., Matt 10:39, Acts 2:41). It can refer to physical life, the individual self, or the spiritual, eternal part of a person
.
- Philosophical Evolution: Plato viewed the psuche as an immortal soul, whereas Aristotle saw it as the form or organizing principle of a living body.
- Distinction from Bios and Zoe: While bios refers to material life (biology) and zoe refers to divine/eternal life, psuche is often used for the mental, emotional, and inner life.
Robert
I don’t recall a conversation in which we debated this question: Resurrection vs. Platonic Dualism.
Maybe you’re thinking of this thread:
Is your soul saved (afterlife) or Is your body saved (resurrection)? Make up your mind, Jesus, the gospels, and the NT.
Steefen
Resurrection of the body vs. Salvation of the soul in the afterlife.
Close enough.
Thank you.
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So, nephesh should work with t’chiyat hameitim: resurrection of the body, not, resurrection of the psuche.
Steefen said
Nephesh is about the “All of Me,” the entire breathing, living human being, not just an inner spirit.
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Psuche (Greek: ψυχή) is an ancient Greek term generally meaning soul, life, mind, or the animating breath of a living being. Pronounced “su-kay” (or “shuka” in modern Greek contexts), it refers to the seat of feelings and the immaterial part of a human, often contrasted with bios (physical life).
Key Aspects of Psuche:Definition: Originating from “breath” or “vital force,” it represents the inner self, personality, and life force.
Biblical Usage: Occurs 102 times in the New Testament, frequently translated as “soul” or “life” (e.g., Matt 10:39, Acts 2:41). It can refer to physical life, the individual self, or the spiritual, eternal part of a person
.Philosophical Evolution: Plato viewed the psuche as an immortal soul, whereas Aristotle saw it as the form or organizing principle of a living body.
Distinction from Bios and Zoe: While bios refers to material life (biology) and zoe refers to divine/eternal life, psuche is often used for the mental, emotional, and inner life.
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