intends anything further than Israel’s national “resurrection,” its return from exile in Babylon to the land of Israel, in the direction of a bodily resurrection of the people, if not also the resurrection of individual believers from the dead. Of course, one may argue that God’s people (“O my people,” 37:12–13) are composed of individuals, but the question remains whether the text implies any such conception as a literal bodily resurrection from the dead. Older critics and most modern critical commentators