There is no doubt to me that the WT compound of annihilation and re-creation is alien to both the late Jewish and early Christian views of post-mortem existence and/or resurrection. You can find belief in soul/spirit survival and bodily resurrection (Pharisees and probably Essenes), soul/spirit survival alone (some strands of Hellenistic Judaism, e.g. Wisdom of Solomon), or neither (Sadducees, an early form of which is probably attested in Ecclesiastes). But bodily resurrection without any form of soul/spirit survival doesn't make any sense from this perspective, and is not attested historically either.
It should be noted, though, that one early function of the resurrection belief in Judaism (which still made bodily resurrection necessary in addition to soul survival, even when the latter already includes "intermediate-state" reward and punishment as in Pharisaic and other popular views, cf. the Lukan story of Lazarus and the rich man) is objective rather than subjective. It has to do with final judgement as a cosmic event with an implicit audience, where the righteous have to be objectively vindicated and shown righteous, and the wicked objectively condemned and shown wicked. Once that "objective," demonstrative aspect of resurrection (which never quite made sense in Greek thinking) is lost along with the cosmical and eschatological perspective more generally, the meaning of, and need for bodily resurrection in addition to reward/punishment right after death tend to vanish. Although "resurrection of the flesh in the last day" remains in the creeds, it makes little sense to the average believer.
This objective function is quite evident in one of the earliest emergence of the belief, Daniel 12:2f: "Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Those who are wise shall shine like the brightness of the sky, and those who lead many to righteousness, like the stars forever and ever." Both the notions of "shame and contempt" and "shining like the stars" have an objective aspect: a universal "show" to an untold audience. Because the representation of the intermediate state is still minimal at this point ("sleeping in the dust," "rest" v. 13) it combines with a subjective function ("eternal life," "your lot" or "reward," v. 13). But as soon as the subjective reward and punishment are anticipated within the intermediate state (with the notions of "paradise" or "Abraham's bosom" vs. fiery Hades in Luke, for instance), the function of final resurrection is mostly objective.
And to that function (which, ironically, is lost in WT theology since resurrection is disconnected from the notion of judgement for past actions) a "copy" or "double" might make some sense. Just as actions and/or names written on books (cf. Revelation 20) do. Even the idea of a "double" existing simultaneously with a human person on another (heavenly) scene is not remote from "apocalyptical" thinking (a number of characters could be construed as existing on both levels, e.g. Adam, Henoch, Melchizedeq, Elijah). The NT concept of people's angels (Matthew 18:10; Acts 12:15) might echo a similar view.
How this can relate to modern "self"-understandings is another matter altogether. Clearly all kinds of eschatologies (even the hybrid WT form) work for some. Not for all (did any ever work for all?). J.P. Melville's line in Godard's movie A bout de souffle comes to mind; asked about his ultimate wish his character replies: "To become immortal. And then, to die."
