Modern Jewish beliefs concerning a resurrection are as relevant to that religion as it is to Christianity, making it a cardinal tenet in both belief systems. In Jewish belief, a time of millennial peace ruled by a messianic figure will usher in a renewed existence, where those counted worthy will be resurrected. However divergences do occur in the two religion's approach to this subject.
The place, for instance of such a resurrection in Jewish thought is not fully constructed. It must be remembered that any teaching of an afterlife is only peripheral in the OT, and would need a further revelation to explain. Whereas Christians believe that they have such a revelation in the NT, Jewish belief had to evolve its understanding through several centuries of post revelatory writings all of which were produced in the intertestamental period.
Although there was a hiatus in divine revelation between Malachi and Matthew of some 5 centuries, the Jews were not left without any written records during this time. Literature in the form of an Apocrypha and a Pseudipegrapha exploded on the Jewish scene at this time, and since much of this literature was apocalyptic in nature, rather than pastoral, much was said about the afterlife.
Thus, the Jewish doctrine of the resurrection evolved into a coherent form only when the Jews entered the period of their history called the Hellenistic era. References to a resurrection are only opague in the OT, with the only positve and unambiguous reference being that of Dan 12:1.
Naturally, the Watchtower has made several attempts to trace a doctrine of the resurrection in earlier portions of the OT, but none of these produce any unambiguous testimony, or any that can stand up to close scrutiny. Texts such as Isa 26:19, are hyperbolic rather than revelatory, and even Job 19: 25 -27, made famous by Handel, expresses a desperate hope for the impossible, rather than a yearning for the inevitable.
Jewish [and most Christian] theology does not read a resurrection sequence into Job 14. It is rather a banter between Job and Yahweh, without actually resolving any clear issue.
To Job, as is to most OT theology, Sheol is a place of a continued existence but which is a permanent finality from which there is no resolution. It is for this reason that Jewish belief, in evolving its resurrection teachings, proposed some sort of benign and salvific area demarcated within Sheol, a sort of Elysian Fields, if you will, where any resurrection is effected.
Job 14:12, for instance is a reference, made while Job is still considered alive, to a testifying of God's providential care while still in this existence. Whereas Sheol is permanent, this life is not, and when God calls Job to testify regarding this, he will answer.
Other passages have at various times and in different places in Watchtower literature been quoted to support a concrete OT doctrine of the resurrection, but again these are ambiguous at best. Among these texts are: Deut 32:39, 1 Sam 2:6, Ps 16:10, 49:15, 73:24, but the most that can be said about these references is that they allude only to rescue from imminent death, rather than to a resuscitation after it.