"... The only pre-Christian “third day” association appears in the cult of Osiris, but the “third day” was a fairly regular expression for a short period of time (such as “the day after tomorrow”) in Jewish sources, a small enough figure to generate many coincidences. Palestinian Jewish Christians appealed to the “third day” (which merely meant parts of three days) before any Diaspora exposure to the cult of Osiris (the pre-Pauline formula in 1 Corinthians 15:3–4). Bodily resurrection was a common Palestinian Jewish idea. (See e.g. Psalms of Solomon 3:12; 15:12–13; 1 Enoch 22:13; 61:5; 2 Maccabees 7:9, 14, 23, 29; 14:46; 2 Baruch 30:1; 51:1–6; Liber Antiquitatum Biblicarum 3:10; 25:6–7; Mishnah Sanhedrin 10:1) If a newly Gentile church preached a dying-and-rising mystery deity, why would Palestinian Jewish Jesus monotheists adopt this concept and give it the Palestinian Jewish language of “resurrection”? It seems far more likely that Gentiles attracted to a growing Jewish movement would have adapted the Palestinian Jewish resurrection concept ..."

Keener, Craig S. "Jesus and Parallel Jewish and Greco-Roman Figures" in Porter, Stanley E., and Andrew W. Pitts (eds.) Christian Origins and Greco-Roman Culture: Social and Literary Contexts for the New Testament (pp. 85-111) Brill, 2013