Resurrection from the dead (1st century historical fulfillment?)
Summary
Jesus talked about "the resurrection from (the) dead (ones)" (Luke 20:35).
One understanding of it can be that it would refer to the souls of everyone who died, righteous and unrighteous (who would all have gone where Hades would be when they died), and these ones would be raised (out from where Hades would be) to heaven, to stand before the Lord there. Bodies in the likeness of heavenly bodies would also be given to them in order to stand in heaven.
In the 1st century, before the temple of Jerusalem was destroyed in AD 70 as a consequence of the Jewish War, armies of glittering appearance were seen in the sky near the start of that war, and events were recorded in which what appeared to have been souls were seen as rising from the earth at the sound of a trumpet.
You can find below evidences for that.
Term: "Dead (ones)"
Jesus talked about "the resurrection from (the) DEAD (ONES)" (Luke 20:35).
The Greek word used in early manuscripts of the New Testament for "DEAD" in many passages can be an adjective that is in the plural, and so in these cases it can be reasonably translated as "DEAD (ONES)".
Language of resurrection: "To-awake"
Three terms to describe the resurrection can sometimes be translated as: "RESURRECTION" [egersis 1454 in Greek, noun], "TO-RAISE" [egeirо́ 1453 in Greek, verb] and "TO-RAISE-OUT" [exegeirо́ 1825 in Greek, verb].
These three terms can actually also be reasonably translated as: "AWAKENING" and "TO-AWAKE" and "TO-AWAKE-OUT".
Each Greek word here can be used to describe someone awaking from sleep.
For example: as Joseph had "(a) dream" (Matthew 1:20) but then later "HAVING-AWAKEN [egeirо́ 1453 in Greek, verb] FROM THE SLEEP, did as the angel (of the) Lord commanded him" (Matthew 1:24).
This language makes sense as the dead (ones) can often be described as "SLEEPING". For example, before raising Lazarus from the dead (ones), Jesus said: "Our friend Lazarus HAS-FALLEN-ASLEEP, but I-am-going in-order-that I-MAY-AWAKEN [exegeirо́ 1825 in Greek, verb] him OUT”. So the disciples said (to) Him, “Lord, if HE-HAS-FALLEN-ASLEEP, he-will-be-restored”. Now Jesus had-spoken concerning his DEATH, but those (ones) thought that He-was-speaking concerning the SLEEP (of) SLUMBER. So at-that-time Jesus said (to) them (with) plainness, “Lazarus DIED." (John 11:11-14).
This picture of sleeping and awaking from sleep can explain for example the following verse: "Christ HAS-BEEN-AWAKENED [egeirо́ 1453 in Greek, verb] from (the) dead (ones) — (the) firstfruit (of) the (ones) HAVING-FALLEN-ASLEEP" (1 Corinthians 15:20).
Language of resurrection: "To-stand-up"
Three terms to describe the resurrection can sometimes be translated as: "RESURRECTION" [anastasis 386 in Greek, noun], "TO-RAISE-UP" [anistémi 450 in Greek, verb] and "RESURRECTION-OUT" [exanastasis 1815 in Greek, verb].
These three terms can actually also be reasonably translated as: "STANDING-UP" and "TO-STAND-UP" and "STANDING-UP-OUT". Indeed, each Greek word here comes in part from the Greek word for "to-stand" [histémi 2476 in Greek, verb].
These Greek words can also be used to describe standing up in contrast to sitting down.
For example: "their SITTING-DOWN and their STANDING-UP [anastasis 386 in Greek, noun]" (Lamentations 3:63 (LXX)).
Another example: "having-entered into the synagogue (on) the day (of) the Sabbath, THEY-SAT(-DOWN). And after the reading (of) the Law and the Prophets, the synagogue-officials sent-forth (a message) to them, saying, “Men, brothers, if there-is any word (of) exhortation among you for the people, speak”. And Paul, HAVING-STOOD-UP [anistémi 450 in Greek, verb], and having-motioned (with his) hand, said “Men, Israelites, and the (ones) fearing God: listen" (Acts 13:14-16).
This language can make sense of a resurrection as someone who died can usually be found lying down, not being able to stand anymore, thus to stand up would signify that this person would be able to stand again, signifying that they are not dead anymore.
Other terms of resurrection
To-bring-up:
One term to describe a resurrection can be translated as "TO-BRING-UP" [anagó 321 in Greek, verb].
For example it is written about "the God (of) peace — the (One) HAVING-BROUGHT-UP [anagó 321 in Greek, verb] from (the) dead (ones) the Great Shepherd (of) the sheep" (Hebrews 13:20).
To-go-out:
One term to describe a resurrection can be translated as "TO-GO-OUT" [ekporeuomai 1607 in Greek, verb].
For example it is written about: "(an) hour is-coming in which all the (ones) in the graves will-hear His voice, and WILL-GO-OUT [ekporeuomai 1607 in Greek, verb] — the (ones) having-done the good (things) to (a) standing-up [anastasis 386 in Greek, noun] (of) life; the (ones) having-practiced the bad (things) to a standing-up [anastasis 386 in Greek, noun] (of) judgment" (John 5:28-29).
To-go:
One term that may describe a resurrection can be translated as "TO-GO" [poreuomai 4198 in Greek, verb].
For example, it is written: "if someone GOES [poreuomai 4198 in Greek, verb] to them from (the) dead (ones), they-will-repent’. But he-said (to) him, ‘If they-do not listen-to Moses and the Prophets, neither will-they-be-persuaded if someone stands-up [anistémi 450 in Greek, verb] out-of (the) dead (ones)" (Luke 16:30-31).
Making sense of the terms of resurrection?
In the terms and language used to describe the resurrection, there can be the idea of going from a lower place to a higher place.
For example, the term "TO-BRING-UP" [anagó 321 in Greek, verb] is for example used in the sentence "the (One) HAVING-BROUGHT-UP [anagó 321 in Greek, verb] from (the) dead (ones) the Great Shepherd (of) the sheep" (Hebrews 13:20). This term can be used interchangeably with the term "TO-GO-UP" (sometimes also translated as "TO-ASCEND"), as it is written: "the woman said, “Whom shall I BRING-UP [anagó 321 in Greek, verb] to you?” And he said, “BRING-UP [anagó 321 in Greek, verb] to me Samuel [...]. And the woman said to him, “I have seen gods GOING-UP out-of the earth. And he said to her, “What did you perceive?” And she said to him, “An upright man GOING-UP, and he having been clothed with a double cloak.” And Saul knew that this (was) Samuel" (1 Samuel 28:11-14).
The same term for "TO-BRING-UP" [anagó 321 in Greek, verb] can also be used in contrast with the term "TO-GO-DOWN", as it is written: "“Who will-go-up into heaven?”, that is, to-bring-down Christ, or “who WILL-GO-DOWN into the abyss?”, that is TO-BRING-UP [anagó 321 in Greek, verb] Christ out-of (the) dead (ones)" (Romans 10:6-7).
This idea of movement can also be seen in the following term: "if someone GOES [poreuomai 4198 in Greek, verb] to them from (the) dead (ones), they-will-repent’" (Luke 16:30).
Furthermore, after going up to a higher place, there is also the idea of standing there, as for example the term for "TO-STAND-UP" [anistémi 450 in Greek, verb] could suggest: "if someone STANDS-UP [anistémi 450 in Greek, verb] out-of (the) dead (ones)" (Luke 16:31).
Another term can even be translated as "STANDING-UP-OUT" [exanastasis 1815 in Greek, verb], seemingly indicating that someone would stand up OUT from a place that they had been.
The idea of movement before STANDING-UP may even be illustrated in the following passage in which it is written: "(an) hour is-coming in which all the (ones) in the graves will-hear His voice, and WILL-GO-OUT [ekporeuomai 1607 in Greek, verb] — the (ones) having-done the good (things) TO (a) standing-up [anastasis 386 in Greek, noun] (of) life; the (ones) having-practiced the bad (things) TO a standing-up [anastasis 386 in Greek, noun] (of) judgment" (John 5:28-29). So here they "WILL-GO-OUT" to go "TO" a "STANDING-UP".
The question could be asked: from which lower place is one expected to come out, and on which higher place is one expected to stand?
Both unrighteous and righteous would go where Hades would be located when they die
The unrighteous were said to go to Hades when they die, which would be down in the earth. For example: "may the ungodly (people) be ashamed, and brought down into Hades" (Psalms 31:17).
The righteous also expected to go where Hades would be located when they die, as for example after that the righteous Jacob thought that his righteous son Joseph died, "he was not willing to be being comforted, saying, “I will go down to my son mourning to Hades”" (Genesis 37:35).
The souls of the people would sojourn where Hades would be located when they die
When people die, their souls would sojourn where Hades would be located. The "Sadducees — the (ones) denying (that there) is (a) resurrection" (Luke 20:27) were said to not believe that the soul remained after the body died. The 1st century historian Josephus wrote in "Antiquities of the Jews" (18.1.4) that "the teaching of the Sadducees is that souls die with the bodies". Jesus said to His disciples "to-beware of [...] the teaching (of) the [...] Sadducees" (Matthew 16:12).
Contrary to the teaching of the Sadducees, here are some passages to consider on the subject:
"O LORD, You brought MY SOUL up from HADES" (Psalms 30:3 (LXX)).
"God will redeem MY SOUL out of (the) hand of HADES" (Psalms 48:15 (LXX)).
"If not that the LORD helped me, MY SOUL (would have) by a short (time) SOJOURNED IN HADES" (Psalms 94:17 (LXX)). The Greek word used for "SOJOURNED" (Psalms 94:17 (LXX)) is paroikeо́ [3939 in Greek, verb]. It is for example used in the following verse about "Abraham" (Hebrews 11:8): "(By) faith HE-SOJOURNED [paroikeо́ 3939 in Greek] IN (the) land (of) the promise as (a land) belonging-to-another, HAVING-DWELLED IN TENTS with Isaac and Jacob" (Hebrews 11:9). So here to SOJOURN is done by DWELLING somewhere. The Greek word for "TO-SOJOURN" [paroikeо́ 3939 in Greek] actually comes in part from the Greek word for "TO-DWELL" [oikeо́ 3611 in Greek].
4 chapters earlier in Luke, Jesus indicated where Abraham's soul would have been sojourning. Jesus told a story of two men who died, as "the rich (man) also DIED and was-buried. And having-lifted-up his eyes IN HADES (while) being in torments, HE-SEES ABRAHAM from a-distance, and Lazarus in his bosom. And he, having-called, said, ‘FATHER ABRAHAM, have-mercy-on me and send Lazarus in-order-that he-may-dip the tip (of) his finger (in) water and cool-off my tongue, because I-am-suffering-pain in this flame’. But ABRAHAM SAID, ‘Child, remember that during your life you-received your good (things), and likewise Lazarus the bad (things). But now, here, he-is-being-comforted and you are-suffering-pain" (Luke 16:22-25). Abraham here was said to talk and answer someone else who died and was in Hades, displaying that he would have been sojourning with his soul somewhere in some sense in order to be able to talk and answer.
The dead ones would come to be where Hades would be located, and they could rise up from there
Jesus' soul went in the earth in Hades when He died. Jesus said that after His death: "the Son (of) Man will-be three days and three nights in the heart (of) the earth" (Matthew 12:40). Jesus' soul was specifically in Hades after His death and before His resurrection, as it is written: "concerning the resurrection (of) the Christ — that (His soul) was neither abandoned to Hades" (Acts 2:31). So the soul of Jesus was not abandoned in Hades after His death, as this was written concerning His resurrection. So the resurrection of Jesus had to do with not being abandoned in Hades after His death.
We also know that Jesus was raised from the dead (ones), as it is written about "Christ, having-arisen from (the) dead (ones)" (Romans 6:9).
Paul the apostle even called the resurrection from the dead (ones) specifically "the resurrection-out from (the) dead (ones)" (Philippians 3:11). The Greek word for the "resurrection-out" is used here. The resurrection can thus be said here to be "out from" the dead (ones). Someone would be raised "out from" the dead (ones), out from where they would be located.
Jesus told the story of a rich man who died, and ended up in Hades: "the rich (man) also died and was-buried. And having-lifted-up his eyes in Hades (while) being in torments, he-sees Abraham from a-distance, and Lazarus in his bosom" (Luke 16:22-23). The rich man asked the righteous Abraham if the righteous Lazarus who was with Abraham could go to the house of his father, saying: "I-ask you, father, that you-send him to the house (of) my father — for I-have five brothers — so-that he-may-solemnly-warn them" (Luke 16:27-28) and the rich man added: "if someone goes to them from (the) dead (ones), they-will-repent" (Luke 16:30). The righteous Lazarus who was with Abraham, being where Hades would be located, could go to the house of the rich man's father on earth, which would be to go to people from the dead (ones).
Abraham even added that Lazarus going from the dead (ones) to the house of the rich man's father would be someone rising up from the dead (ones), as he said: "If they-do not listen-to Moses and the Prophets, neither will-they-be-persuaded if someone rises-up from (the) dead (ones)" (Luke 16:31). So here someone who "rises-up from" or someone who "goes from" the dead (ones) may mean the same: to go/rise from a lower place (where Hades would be located under the earth) to a higher place (in this case to the earth, which is above where Hades would be located, thus the need to rise-up there).
The earth is higher than under the earth, but there is another place that is even higher than the earth: heaven. Notice how the three are mentioned in order from the highest to the lowest in the following verse: "in the HEAVEN and on EARTH and UNDER-THE-EARTH" (Revelation 5:13).
Both unrighteous and righteous would rise up
Both the unrighteous and righteous would rise up at once.
For example, Paul said: "(there-)is-about-to be (A) RESURRECTION, BOTH righteous (ones) and unrighteous (ones)" (Acts 24:15).
So here there is "(A) RESURRECTION" (Acts 24:15) in the singular of "BOTH righteous (ones) and unrighteous (ones)" (Acts 24:15).
It is written in Daniel: "IN THAT TIME all the people will-be-saved, who were-found having-been-written in the scroll. And MANY of the ones sleeping in the broad (ground) of the earth WILL-RISE-OUT: THE (ONES) to everlasting life [...] but THE (ONES) to dispersion and everlasting shame" (Daniel 12:1-2).
So here "IN THAT TIME" (Daniel 12:1), "MANY" (Daniel 12:2) "WILL-RISE-OUT" (Daniel 12:2). Among these "MANY" (Daniel 12:2) are "THE (ONES) to everlasting life" (Daniel 12:2) and "THE (ONES) to dispersion and everlasting shame" (Daniel 12:2).
The expectation of going to heaven
Jesus proclaimed "the kingdom (of) the heavens" (Matthew 4:17). He mentioned about entering it: "you-will-enter into the kingdom (of) the heavens" (Matthew 5:20). He taught about rewards there: "your reward (is) great in the heavens" (Matthew 5:12). He taught about having treasures there: "be-treasuring-up treasures (for) yourselves in heaven" (Matthew 6:20).
His apostles mentioned that. Peter wrote about an "unfading inheritance having-been-reserved in (the) heavens for you" (1 Peter 1:4). Paul wrote: "The Lord will-deliver me from every evil work and will-save (me) into His heavenly kingdom" (2 Timothy 4:18).
Saints would have been expecting a heavenly homeland as they died, as it is written: "these all died not having-received the promises, but having-seen them from-a-distance, and having-greeted (them), and having-confessed that they-are strangers and pilgrims on the earth. For the (ones) saying such (things) are-making-clear that they-are-seeking-for (a) homeland. And if they-had-been-remembering that (homeland) from which they-came-out, they-would-have-had opportunity to-return — but as-it-is, they-are-aspiring-to (a) better (homeland); that is, (a) heavenly (one)" (Hebrews 11:13-16).
Resurrection (from where Hades would be) to go to heaven?
Souls would have been expected to rise from Hades to heaven. For example it is written in the context of both the righteous and unrighteous: "many of the ones sleeping in the broad (ground) of the earth will rise: (some) to everlasting life, but (some) to reproach, and to dispersion and everlasting shame. And the ones understanding will-shine as (the) lights of heaven" (Daniel 12:2-3). Jesus said that at the conclusion of the age the Son of Man will send His angels and they will gather many people, "Then the righteous (ones) will-shine-forth like the sun in the kingdom (of) their Father" (Matthew 13:43). The "kingdom (of) their Father" (Matthew 13:43) would be the kingdom of the heavens, in the heavens, where the Father would be.
Paul wrote about "the resurrection (of) dead (ones)" (1 Corinthians 15:42). In that context Paul wrote: "Death, where (is) your victory? DEATH, where is your STINGER?" (1 Corinthians 15:55). This would have been a quote from Hosea 13 which reads: "I will deliver them OUT OF (the) hand of HADES, and will redeem them from death; where (is) your penalty, O death? Where (is) your STING, O HADES?" (Hosea 13:14 (LXX)). This is similar to something written in Psalm 49, which is even specifically mentioning someone's soul: "God will redeem MY SOUL OUT OF (the) hand of HADES, when He shall receive me" (Psalms 49:15 (LXX)).
In that context in 1 Corinthians 15, Paul wrote that "flesh and blood are not able to-inherit (the) kingdom (of) God" (1 Corinthians 15:50), referring to the kingdom of the heavens. Paul also wrote about "heavenly bodies" (1 Corinthians 15:40) when asking "How are the dead (ones) raised? And (with) what kind of body do-they-come?" (1 Corinthians 15:35). Paul specified that the bodies to come would not be "earthly bodies" (1 Corinthians 15:40), but that "just-as we-bore the image (of) the (one) (made-of-)dust, we-should also bear the image (of) the heavenly (One)" (1 Corinthians 15:48), and "such-as (is) the heavenly (One), such (ones) also (are) the heavenly (ones)" ( 1 Corinthians 15:48).
In other words, the "(ones) under-the-earth" (Philippians 2:10) would not be among the "earthly (ones)" (Philippians 2:10), but would end up being among the "heavenly (ones)" (Philippians 2:10).
Resurrection of the dead ones to heaven in ancient Jewish writings?
In ancient Jewish writings, the understanding that the dead ones would end up in heaven can be found.
It is written in "1 Enoch":
(1 Enoch 104:2-3): "Be hopeful, because formerly you have pined away through evil and toil. But now you WILL SHINE AS THE LIGHTS OF HEAVEN, and you shall be seen; and THE PORTALS OF HEAVEN shall be opened for you"
Similar language was used in Daniel in the context of the resurrection, as it is written: "many of the ones sleeping in the broad of the earth will-rise-out: the (ones) to everlasting life, but the (ones) to reproach, but the (ones) to dispersion and everlasting shame. And the ones understanding WILL SHINE AS (THE) LIGHTS OF HEAVEN" (Daniel 12:2-3 (LXX)).
It is written in "Assumption of Moses":
(Assumption of Moses 10): "God will exalt you, and He will cause you to approach TO THE HEAVEN of the stars, IN THE PLACE OF THEIR HABITATION. And you will look FROM ON HIGH and see your enemies in Ge[henna]"
It is written in "The Testament of the Twelve Patriarchs":
(The Testament of the Twelve Patriarchs 7:5): "And the captivity shall He [the Lord] take from Beliar, even THE SOULS of the saints, [...] and the saints shall rest in Eden, and the righteous shall rejoice in the new Jerusalem, which shall be unto the glory of God for ever and ever. And no longer shall Jerusalem endure desolation, nor Israel be led captive; for the Lord shall be in the midst of her, dwelling among men, even the Holy One of Israel reigning over them in humility and in poverty; and he who believes on Him shall reign in truth IN THE HEAVENS"
It is written in "3 Enoch":
(3 Enoch 44:7): "I saw THE SOULS of the fathers of the world, Abraham, Isaac, and Jacob, and the rest of the righteous, WHO HAD BEEN RAISED from their graves AND HAD ASCENDED INTO HEAVEN"
Resurrection of the dead ones to heaven in ancient Christian writings?
In ancient Christian writings, the view that the dead ones would end up in heaven could be supported.
In the 2nd century, is it written in "The Epistle of Mathetes to Diognetus":
(Epistle of Mathetes to Diognetus 6:8): "[S]o Christians sojourn amidst perishable things, while they look for the IMPERISHABILITY which is IN THE HEAVENS"
Paul may have used a similar language when wrote: "So also (is) the resurrection-up (of) the dead (ones). It-is-sown in corruption; it-is-raised in INCORRUPTIBILITY" (1 Corinthians 15:42), "we-should also bear the image (of) the HEAVENLY (One). Now I-say this, brothers: that flesh and blood are not able to-inherit (the) kingdom (of) God, nor does corruption inherit INCORRUPTIBILITY" (1 Corinthians 15:49-50).
In the 4th century, the Christian author Ambrose of Milan wrote in "The Sunday of the Resurrection":
"Pascha", also called Easter, referred to the feast of the resurrection of the Lord:
(Epistle of Mathetes to Diognetus 6:8): "Now since you are celebrating the holy Pascha, you should know, brethren, what the Pascha is. Pascha means the crossing-over, and so the Festival is called by this name. For it was on this day that the Children of Israel crossed over out of Egypt, and the Son of God crossed over from this world to His Father. What gain is it to celebrate unless you imitate Him Whom you worship; that is, unless you cross over from Egypt, that is, from the darkness of evildoing to the light of virtue, from the love of this world to the love OF YOUR HEAVENLY HOME?"
With what body do they come?
Paul wrote: "How are the dead (ones) raised? And (WITH) what (kind of) BODY DO-THEY-COME?" (1 Corinthians 15:35). So here there are dead (ones) who are raised, and they are said to come "(WITH)" a body. So when these dead (ones) come, they come "(WITH)" a body.
Christ in His resurrection came WITH the body of His flesh, as it did not see decay, as it is written "concerning the resurrection (of) the Christ — that (His soul) was neither abandoned to Hades, NOR did His flesh see DECAY" (Acts 2:31). This is different from what is expected for the resurrection from the dead (ones), as to them it is written that "It-is-sown IN DECAY" (1 Corinthians 15:42).
Such contrast is for example illustrated with JESUS and DAVID (who died several centuries before Christ, and was yet to wait for His resurrection), as it is written: "DAVID, having-served the purpose (of) God (in his) own generation, fell-asleep and was-put with his fathers, and SAW DECAY. BUT He Whom God raised DID NOT SEE DECAY" (Acts 13:36-37). The One whom God raised who did not SEE DECAY was JESUS, as 3 verses earlier it is written: "God has-fulfilled this (promise for) us their children, having-raised-up JESUS" (Acts 13:33) according to the Scriptures indicating that "You-will not give Your holy (One) TO-SEE DECAY" (Acts 13:35).
For more information on what kind of body someone can have after dying:
What kind of body can someone have after dying?
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Timing
The resurrection from the dead could not have happened before ~AD 30:
The resurrection from the dead could not have happened before Christ raised from the dead around AD 30 as Christ would have been the first from the resurrection of the dead, as it is written: "Christ (is) subject-to-suffering; whether He-first from (a) resurrection (from the) dead (ones) is-going to-proclaim light" (Acts 26:23). Paul wrote: "Christ has-been-raised from (the) dead (ones) — (the) firstfruit (of) the (ones) having-fallen-asleep" (1 Corinthians 15:20).
The resurrection could not have happened before ~AD 64:
The resurrection could not have happened before 2 Timothy was written, as it is written about "Hymenaeus and Philetus, who missed-the-mark with-regard-to the truth, saying (that) the resurrection has already taken-place" (2 Timothy 2:17-18). If 2 Timothy was written by "Paul" (2 Timothy 1:1), and Paul would have died around AD 64, then the resurrection could not have happened when Paul would have written 2 Timothy before his death before ~AD 64. This would not preclude that the resurrection could happen after ~AD 64.
The fact that people could have said that the resurrection could already have happened around AD 60 could be explained by the fact that the resurrection could have been apprehended as imminent in the 1st century. They would have missed the mark with regard to the truth because not all the events that would have been expected to come to pass before the resurrection would have been fulfilled yet.
What could those events be that were expected to come to pass before the resurrection? One example is for example that Paul wrote that "(the) resurrection (of) dead (ones)" (1 Corinthians 15:21) would actually happen at the coming of Christ: "in Christ all will-be-given-life, but each in (his) own order: Christ (the) firstfruit; after-that the (ones of) Christ at His coming" (1 Corinthians 15:22-23). The specific Greek word used by Paul for "coming" (parousia 3952 in Greek) in 1 Corinthians 15:23 is only used 4 times in all the Gospels, and these 4 instances are all found exclusively in Matthew 24. Matthew 24 is where Jesus described many events that should come to pass, which included Him coming with angels, and gave a time statement for them. Jesus talked to His 1st century disciples about "the Son (of) man coming on the clouds (of) heaven with power and great glory. And He-will-send-out His angels with (a) loud trumpet. And they-will-gather-together His chosen (ones)" (Matthew 24:31), and 3 verses later Jesus told these disciples in the 1st century that "also you — when you-see all these (things), you know that it-is near, at (the) doors. Truly I-say (to) you that this generation by-no-means will-pass-away until all these (things) take-place." (Matthew 24:33-34).
Historical events
Souls coming out of the ground in the 1st century around AD 66 after an army of glittering appearance was seen in the sky?
Jesus said about Himself that "the Son (of) Man is-about to-come in the glory (of) His Father with His angels" (Matthew 16:27). Paul wrote that when Jesus comes with His angels, people will be raised from the dead ones: "the Lord Himself will-descend from heaven with (a) shouted-command, with (a) voice (of an) archangel, and with (a) trumpet (of) God, and the dead (ones) in Christ will-rise-up" (1 Thessalonians 4:16).
Around AD 66, the Jewish War started, in which the Romans destroyed Jerusalem and its temple around AD 70. Near the start of that war, historians recorded that an army of glittering appearance was seen in the sky, and just after describing that event, a description of an event at the feast of Pentecost was given in which a multitude was heard saying "Let us remove hence" when the priests went into the inner court of the temple, and that a multitude was described as departing.
The 1st century historian Josephus wrote in "The Wars of the Jews":
(6.5.3): "[o]n the twenty-first day of the month of Artemisius [Iyyar], a certain prodigious and incredible phenomenon appeared; I suppose the account of it would seem to be a fable, were it not related by those that saw it, and were not the events that followed it of so considerable a nature as to deserve such signals; for, before sunsetting, chariots and troops of soldiers in their armor were seen running about among the clouds, and surrounding of cities. Moreover, at that feast which we call Pentecost, as the priests were going by night into the inner [court of the temple,] as their custom was, to perform their sacred ministrations, they said that, in the first place, they felt a quaking, and heard a great noise, and after that they heard a sound as of a great multitude, saying, "Let us remove hence.""
The Roman historian Tacitus (who was born in the 1st century) wrote in "The Histories":
(5.13): "in the sky appeared a vision of armies in conflict, of glittering armour. A sudden lightening flash from the clouds lit up the Temple. The doors of the holy place abruptly opened, a superhuman voice was heard to declare that the gods were leaving it, and in the same instant came the rushing tumult of their departure."
The Roman historian Tacitus reported that "IN THE SKY appeared a vision of armies IN CONFLICT, of glittering armour". In the 1st century it was written in Revelation about "(the things) which must take-place in quickness" (Revelation 1:1) that "there-was (a) war IN HEAVEN. MICHAEL and his angels (were) TO-FIGHT against the dragon. And the dragon and his angels FOUGHT" (Revelation 12:7). MICHAEL here would be "MICHAEL the ARCHANGEL" (Jude 1:9).
After describing this conflict in the sky, Tacitus then reported that "The doors of the holy place abruptly opened, A SUPERHUMAN VOICE was heard to declare that the gods were leaving it, and in the same instant came the rushing tumult of their departure". Paul indicated that when Jesus comes with His angels, people will be raised from the dead ones WITH A VOICE OF AN ARCHANGEL, as he wrote: "the Lord Himself will-descend from heaven with (a) shouted-command, WITH (A) VOICE (OF AN) ARCHANGEL, and with (a) trumpet (of) God, and the dead (ones) in Christ will-rise-up" (1 Thessalonians 4:16). Could this event reported by Tacitus be "Michael the ARCHANGEL" (Jude 1:9) being present with "A SUPERHUMAN VOICE" to raise the dead ones as prophesied by Paul?
Daniel actually mentioned MICHAEL in the context of the resurrection, saying: "in that time MICHAEL the great ruler will-rise-up" (Daniel 12:1) "And many of the ones sleeping in the broad (ground) of the earth will rise-out" (Daniel 12:2).
Moreover, still around AD 66 at the start of the Jewish War, Cassius Dio, a Roman statesman and historian of Greek and Roman origin born in the 2nd century, reported that what appeared to have been many souls were seen as coming out of the earth when Nero (who died around AD 68) who was emperor of Rome at the time was in Greece in Corinth working on constructing a canal with thousands of slaves and convicts including thousands of Jewish prisoners from Judaea alone.
Cassius Dio wrote in "Cassius Dio Roman History":
(63.22): "[w]hen the first workers touched the earth, blood spouted from it, groans and bellowings were heard, and many phantoms appeared. Nero himself thereupon grasped a mattock and by throwing up some of the soil fairly compelled the rest to imitate him."
Another historian, Suetonius, a Roman historian born in the 1st century, wrote that when this event happened as Nero was first to break ground, a signal was given on a trumpet.
Suetonius wrote in "Lives of the Twelve Caesars":
(6.19): "In Achaia he attempted to cut through the Isthmus and called together the praetorians and urged them to begin the work; then at a signal given on a trumpet he was first to break ground with a mattock and to carry off a basketful of earth upon his shoulders."
These events happened in Corinth, to which Paul specifically wrote several years earlier, addressing the church of God "in Corinth" (1 Corinthians 1:2) a long note on "the resurrection (of) the dead (ones)" (1 Corinthians 15:42), as at the time he learnt that "some are-saying among you that there-is no resurrection (of) dead (ones)" (1 Corinthians 15:12). This could have been a great sign to those still living during these events who could have remained among them.
Furthermore, "a TRUMPET" was heard when this event happened. Paul wrote specifically to those in Corinth: "For IT-WILL-TRUMPET, and the dead (ones) will-be-raised" (1 Corinthians 15:52).
There were also "MANY" that appeared when "he was first to break GROUND" (to start the construction of the canal in Corinth), which may recall the words of Daniel in which is was written: "MANY of the ones sleeping in the broad (GROUND) of the earth will rise-out" (Daniel 12:2).
Moreover, the events happened in front of "Nero" who was emperor of Rome at the time and was known for ordering the killing of many Christians. Nero witnessing those same souls of Christians now raising up from the dead ones, without being able to kill them again, could be a notable sign of the promise that those who obtain to the resurrection would not be able to die, as Jesus said: "the (ones) having-been-considered-worthy to-obtain that age and the resurrection from (the) dead (ones) [...] they-are not even still able to-die" (Luke 20:36). Jesus reassured His disciples with these words that could have been fulfilled in that instance, as Nero would not have been able to kill what appeared to be souls raising up from the ground: "do not be-fearing (anything) from the (ones) killing the body but not being-able to-kill the soul" (Matthew 10:28).
For even further development on the reports from Josephus and Tacitus quoted above:
Matthew 24:31 - Angels gather together His chosen ones (1st century historical fulfillment?):
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Raised from the dead ones in early Christian writings?
Early Christian writings may have mentioned that people have been (in the past) raised from the dead (ones).
Around the 1st or 2nd century AD, it was written in "the Odes of Solomon":
(Ode 15) "Because He is my Sun and His rays have lifted me up and His light hath dispelled all darkness from my face. In Him I have acquired eyes and have seen His holy day: The way of error I have left, and have walked towards Him and have received salvation from Him, without grudging. I have put on incorruption through His name: and have put off corruption by His grace. death had been destroyed before my face: and Sheol has been abolished by my word."
The language used in this quote from "the Odes of Solomon" is similar to what Paul expected to happen at the resurrection from the dead ones.
Paul wrote: "So also (is) the resurrection-up (of) the dead (ones). It-is-sown in corruption; it-is-raised in incorruptibility" (1 Corinthians 15:42), "For this corruptible (body) must put-on incorruptibility" (1 Corinthians 15:53). The Odes of Solomon reads in the past tense: "I have put on incorruption".
Paul wrote: "when this corruptible (body) puts-on incorruptibility, and this dying (body) sets-in deathlessness, then the word having-been-written will-come-about: “Death was-swallowed-up in victory”. “Death, where (is) your victory? Hades, where is your stinger?" (1 Corinthians 15:54-53). The Odes of Solomon reads in the past tense: "I have put on incorruption through His name: and have put off corruption by His grace. death had been destroyed before my face: and Sheol has been abolished by my word".
Around the 2nd century AD, a Christian author named Ignatius wrote in "Letter to the Magnesians":
(9:2) "how will we be able to live apart from Him, who also the prophets being disciples in the Spirit, were waiting for Him as a Teacher? And because of this, whom they were rightly waited for, arriving, He raised them from dead [ones]."
Here Ignatius said that "the prophets" were waiting for Jesus, whom, when arriving, "He raised them from dead [ones]". This is past tense. The terms for "raised from the dead [ones]" can be used in the context of the resurrection from the dead ones, as for example Paul wrote that "Christ has-been-raised from (the) dead (ones) — (the) firstfruit (of) the (ones) having-fallen-asleep" (1 Corinthians 15:20).
Jesus talked about "Daniel the prophet" (Matthew 24:15). To Daniel it was said: "you-will-rest and WILL-ARISE to your lot at (the) conclusion of days" (Daniel 12:13). In the context, only 11 verses earlier, Daniel was told about the resurrection from the dead ones: "many of the ones sleeping in the broad (ground) of the earth WILL-RISE-OUT" (Daniel 12:3).
Consistent with a 1st century Exodus pattern?
A 1st century greater Exodus may have started around the time when Jesus came on the earth. Just as Joshua came around 40 years after the Exodus, Jesus may have been expected to come about 40 years after His departure also, which would land around AD 66-70. The name for "JOSHUA [Iésous 2424 in Greek]" in Hebrews 4:8 for example is also the same Greek word as the name for "JESUS [Iésous 2424 in Greek], the Son of God" in Hebrews 4:14. Joshua was expected to bring the people into the promised land, and similarly Jesus may have been expected to bring the people into... the heavenly promised land.
For more information:
If the resurrection from the dead ones would have happened in the 1st century AD, what would happen today to those who die after that?
In the book of Revelation, there would be an account of the resurrection from the dead ones. It is indeed recorded that: "Hades gave the dead (ones) in them, and they-were-judged" (Revelation 20:13) before "(a) great white throne, and the (One) sitting on it" (Revelation 20:11). The throne can be found in heaven, as it is written: "(a) throne was-setting (there) in heaven, and (One) sitting on the throne" (Revelation 4:2). Souls from Hades would have been resurrected to heaven to stand before the throne in heaven to be judged.
After this event happened, it is written that: "Hades were-thrown into the lake (of) fire" (Revelation 20:14). Because Hades is thrown into the lake of fire after this, it may stand to reason that those who die after that event would not go to Hades specifically anymore, as otherwise righteous and unrighteous after that event would end up in Hades in the lake of fire.
There may be evidence that people today may directly go in heaven instead of going first to Hades to wait there for a resurrection. Many people around the world were declared clinically dead after their heart would have stopped beating. In the cases in which the heart has stopped beating, a resuscitation can be performed by a doctor in order to try to make the heart beat again. Many people have reported after being resuscitated that they would still have been conscious in some sense after the time in which they were declared clinically dead and before their resuscitation. Similar reports are given across cultures and across different generations of people. These people reported several things as a result.
You can find more information about that in the following article:
What can happen after we die?
Click here.
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