Zechariah 12:10 – Circumstances of the Death of the Messiah? 

Zechariah 12:10 is a short prophecy recognized by both Jewish and Christian authorities alike – but with a couple of twists. Bible translation versions of the Hebrew text are not the issue:

Zech. 12:10 “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they shall look unto Me because they have thrust him through; and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.”
Jewish Publication Society

Zech. 12:10 “And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.”
New King James Version

Translations of the Hebrew text word daqar as either “pierced” or “thrust him through” is the small difference of little consequence. The literal definition of daqar is:  “a prim. root; to pierce, pierce through.”[1]

To set the historical context, Zechariah authored his prophetic book by the same name soon after Zerubbabel, grandson of Jeconiah the last sitting king in the House of David, had led the Jews from Persia back to Jerusalem to rebuild the city and Temple destroyed by Nebuchadnezzar. The developing scene in Jerusalem became the backdrop for the future centuries later when the Temple would be greatly enhanced by King Herod followed by the appearance of Jesus of Nazareth.

Messiah prophecy interpretations by Christian and Jewish authorities are typically where controversies originate. This time, however, disagreement about Zechariah’s prophecy started among the ranks of the Rabbis producing the Babylonia Talmud Gemara Sukkah 52a.

Initial rabbinic discussion was centered on the topic of whether men and women should be separated during worship and mourning services. A Rabbi cited Zechariah 12:10 to support his position that men and women should be separated during services of mourning because of the “Evil Inclination,” the temptation that leads to misconduct, in this case lust.

One inquisitive Rabbi looked at the entirety of Zechariah 12:10 and asked why the people were weeping and mourning – didn’t it made more sense that if the prophesy was about the death of the Evil Inclination, they should be rejoicing? The Rabbi argued that the death of the Messiah by those who “thrust him through” was the true reason for the mourning, as deeply as a parent for the death of an only son:[2]

Sukkah (52a)

“What is the cause of the mourning [mentioned in the last cited verse]?  R. Dosa and the Rabbis differ on the point.  One explained, The cause is the slaying of Messiah the son of Joseph, and the other explained, The cause is the slaying of the Evil Inclination.

“It is well according to him who explains that the cause is the slaying of Messiah the son of Joseph, since that well agrees with the Scriptural verse, And they shall look upon me because they have thrust him through, and they shall mourn for him as one mourneth for his only son; 

“but according to him who explains the cause to be the slaying of the Evil Inclination, is this [it may be objected] an occasion for mourning? Is it not rather an occasion for rejoicing? Why then should they weep?”

With that question, the rabbinic dialog switched direction generating a new discussion around the prophetic context of the verse itself. Split on the meaning of the prophecy, several Rabbis took the side favoring the “Evil Inclination” view.[3] Another Rabbi characterized the alternative Messiah interpretation saying the Holy One would send the Messiah, the Son of David, begotten by God who would be slain but given eternal life and the inheritance of the nations.

Centuries later, the renowned sage Rabbi Rashi, whose commentary appears in The Complete Jewish Bible with Rashi Commentary, agreed with the rabbinic faction in Sukkah 52a who believed Zechariah 12:10 refers to the Messiah.[4]

“…as one mourns over an only son: As a man mourns over his only son. And our Sages expounded this in tractate Sukkah (52a) as referring to the Messiah, son of Joseph, who was slain.”[5] – Rabbi Rashi

Three characteristic facets appear in Rashi’s commentary – “the Messiah” who is “slain” followed by deep mourning likened to the death an “only son.” Added to the unambiguous first part of the prophecy saying those in the “house of David” and “Jerusalem” will be blessed by his appearance results in the 5 defining details packed into a single verse.

Rashi’s preceding commentary, however, differs on the specific reference to “thrust him through” as the manner of the Messiah’s death. The Rabbi stated that “thrust him through” was a metaphor about Israel saying:  “And they shall look to Me to complain about those of them whom the nations thrust through and slew during their exile.”

Literal interpretation views of the prophecy where the death of the Messiah who is pierced or thrust through does not, however, clearly indicate how daqar is inflicted – was it by means of nails or a weapon? The answer can be found through language analysis.[6]

Nine other times the Hebrew word daqar appears in the texts of the Old Testament or Tanakh including another in Zechariah.[7] In all instances, daqar is used in the context of wounds inflicted by a type of weapon such as a sword or spear. To be fully consistent with the word usage of daqar in all other instances, then Zechariah 12:10 specifically refers to being “thrust through” or “pierced” by a weapon.

John’s Gospel account of the crucifixion of Jesus of Nazareth some 500 years after Zechariah’s prophecy describes how Jesus was both pierced by nails and had a spear thrust into his side as the witnesses looked upon him hanging on the cross.[8] Later, John described the resurrected Jesus suddenly appearing in a locked room where the Disciple Thomas touched the wounds in his hands and side exclaiming in confirmation, “My Lord and my God!”[9]

Were the Gospel accounts of the Jerusalem crucifixion of Jesus of Nazareth, born in the lineage of David, a fulfillment of the Zachariah 12:10 prophecy as the slain Messiah subjected to being daqar, the only begotten Son of God?[10]


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[1] “daqar.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/hebrew/1856.html>
[2] Sukkah 52a.  Halakhah.com. Trans. Soncino Babylonian Talmud. n.d. <http://www.halakhah.com/rst/moed/16b%20-%20Succah%20-%2029b-56b.pdf>
[3] “Jewish Messianic Interpretations of Zechariah 12:10.” Jews For Jesus. 2005. <https://jewsforjesus.org/answers/jewish-messianic-interpretations-of-zechariah-12-issues-prophecy>  “The Hillel Sandwich.”  The MT | Messianic Times.com. 2016.  <https://www.messianictimes.com/lifestyle/ask-the-rabbi/j/item/4272-the-hillel-sandwich>
[4] “Rashi (Solomon Bar Isaac).” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/13862-solomon-b-isaac-rashi>
[5] The Complete Jewish Bible – with Rashi Commentary. Zechariah 12:10. <https://www.chabad.org/library/bible_cdo/aid/16216#showrashi=true>
[6] Sapir, Avinoam. LSI Laboratory for Scientific Interrogation, Inc. n.d. <http://www.lsiscan.com/index.htm>  “SCAN – Scientific Content Analysis (Statement Analysis).” Advanced Polygraph. 2011. <http://www.advancedpolygraph.com.au/scan.htm> “Introduction to Text Analysis: About Text Analysis.”  Duke University | Libraries. 2017. <https://guides.library.duke.edu/text_analysis>  “What Is the Definition of Textual Analysis?” Reference.com. 2018. <https://www.reference.com/education/definition-textual-analysis-a95087916fcb24cb> Pfarrer, Mike “What is content analysis?” University of Georgia | Terry College of Business. 2012. <http://www.terry.uga.edu/management/contentanalysis>
[7] Net.bible.org. “daqar.” <http://classic.net.bible.org/search.php?search=hebrew_strict_index:01856>
[8] John 19.  Net.bible.org. Greek text.  Strong. “nusso <3572>”  CR Matthew 27; Mark 15; Luke 23.
[9] John 20.
[10] John 3:16.

Implications of the Miracles

Miracles performed by Jesus of Nazareth reported by the Gospels, if true, would have dual implications. Not only would they serve to corroborate that Jesus is the Messiah, they would also demonstrate the integrity of the Gospels.

Did Jesus actually perform miracles? Aside from the obvious Christian perspective, at least some Jewish authorities support the Gospel’s accounts of miracles and wonders. Encyclopedia Judaica noted without any disclaimer that the miracles ascribed to Jesus in the Gospels define him as a “miracle maker and preacher”:[1]

“…Matthew, Mark, and Luke present a reasonably faithful picture of Jesus as a Jew of his time. The picture of Jesus contained in them is not so much of a redeemer of mankind as of a Jewish miracle maker and preacher.  The Jesus portrayed in these three Gospels is, therefore, the historical Jesus.” – Encyclopedia Judaica

All four Gospels contain accounts of Jewish religious leaders wanting retribution for Jesus when he performed miracles on the Sabbath.[2] To support their accusation of violating the Sabbath, they first had to acknowledge these miracles had occurred:  restoring a withered hand; healing a woman with an 18-year infirmity that kept her doubled over; healing a man who had been an invalid for 38 years; and restoring sight to a man born blind.

Jewish sage Rabbi Maimonides in his premier Jewish work Mishneh Torah (circa 1180 AD) commented on miracles by the Messiah.[3] With Jesus of Nazareth apparently in mind when mentioning the miracle to “resurrect the dead,” a miracle only attributed to Jesus, Maimonides expounded that performing “miracles and wonders” was not proof of the Messiah because miracles are not a requirement for the Messiah…

Mishneh Torah launched Maimonides into celebrity status causing a great response from the Jewish community of his day sending him letters with questions, some to which he responded in what is known as Responsa (Teshuvot).[4] One question was posed by Rabbi Jacob al-Fayumi of Yemen regarding the Isaiah 52-53 parashah prophecy.  Known as the Epistle Concerning Yemen, Maimonides’ Responsa clarified his views about “the signs and wonders” that Isaiah prophesied would be performed by the Messiah:[5]

“…there shall rise up one of whom none have known before, and the signs and wonders which they shall see performed by him will be the proofs of his true origin…”

“…and so confounded at the wonders which they will see him work, that they will lay their hands to their mouth; in the words of Isaiah, when describing the manner in which the kings will hearken to him, At him kings will shut their mouth; for that which had not been told them have they seen, and that which they had not heard they have perceived.” – Rabbi Maimonides

Author of the book, the Gospel of Luke, in his second, the Book of Acts, quoted the Disciple Peter who said the miracles of Jesus of Nazareth attested to the fact that God was manifesting Himself through Jesus:[6]

Act 2:22 “Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know ––” NKJV

If the Gospel accounts of miracles are indeed true and serve to attest that God manifested Himself through Jesus, this is based on the Gospels being credible sources. For those who believe the Gospels are the result of a conspiratorial effort to make Jesus appear to be the Messiah or are fictional books merely comprised of recycled materials, then their accounts of miracles are deemed baseless.[7] Comparing all four Gospels – literary analysis – offers a different perspective. 

Contrary to popular perceptions, the four Gospel accounts of miracles have less in common with each other than they have in common. A total of 35 miracles are recorded that occurred before the crucifixion of Jesus, but only one is common to all four – the feeding of the 5000. One of the most famous miracles is Jesus walking on water and it does not even appear in Luke![8]

Less than a third of the miracles, only 10, are commonly recounted by the three Synoptic Gospels of Matthew, Mark and Luke. Nearly half of all the miracles performed before the crucifixion, 17 in all, are uniquely detailed by a given Gospel author – 3 by Matthew, 2 by Mark, 6 by Luke and 6 by John.[9] Both instances of Jesus resurrecting the dead are exclusively narrated, the first in Luke and the second in John.[10]

If the allegation was true that the Gospels are the result of a conspiratorial effort to make Jesus appear to be the Messiah, the question begs to be asked, then why did the alleged Christian conspirators – authors, witnesses, translators, transcribers – fail to make their fictional Messiah profile appear to be stronger by tightly syncing up their accounts of miracles, signs and wonders performed by Jesus? Undoubtedly, it was not a coordinated effort.

The greatest miracle story ever told in the history of the world, detailed by all the Gospels, is the unique self-resurrection from the dead by Jesus of Nazareth – the sole basis of Christianity. No credible evidence has ever been produced to debunk the miracle of the Resurrection.[11]

Often overlooked are the miracles, signs and wonders recounted after the crucifixion. The same day of the reported Resurrection, Jesus appeared to Cleopas and his traveling partner on the road to Emmaus, sat down to dinner and prayed with them, then vanished before their eyes.[12]

Later that evening, Mark and Luke describe when the resurrected Jesus suddenly appeared inside a locked room terrifying those present; then after eating and speaking with them, Jesus instantly disappeared.[13] John exclusively reports it happened again 8 days later in the locked room with the doubting Disciple Thomas present who was allowed to touch the healed wounds of Jesus.[14]

John, the eyewitness, described a miraculous fish catch orchestrated by the resurrected Jesus that took place on the Sea of Tiberius (Sea of Galilee).[15] Outside of the Gospels in the Book of Acts, Jesus rose in the sky and disappeared into a cloud.[16]

Multiple reports of miracles, signs and wonders based on witness accounts were recounted by the authors of the Gospels – do they attest to integrity of the Gospels and the reality that Jesus of Nazareth was sent by God as the Messiah…and if they do, what does that say about Gospels’ claim of the greatest and unique miracle, the Resurrection?

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[1] “Jesus.” Encyclopaedia Judaica. Page 246.  CR “Jesus.”  Encyclopedia.com. <https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/jesus>
[2] Matthew 12; Mark 3; Luke 6, 13; John 5, 9.
[3] Maimonides, Moses.  Mishneh Torah.  Moznaim Publications.  Jewish year 4937 (1177 AD).  Trans. Eliyahu Touger.  Chabad.org. 2018. <https://www.chabad.org/library/article_cdo/aid/1188356/jewish/Melachim-uMilchamot-Chapter-11.htm>  Rich, Tracey R.  “What Do Jews Believe?”  Judaism101. 2011. <http://www.jewfaq.org/beliefs.htm>
[4] Mangel, Nissen. “Responsa.” Publisher:  Kehot Publication Society. 2018. Chabad.org.  2014.  <http://www.chabad.org/library/article_cdo/aid/107783/jewish/Responsa.htm>
[5] Maimonides .“Letter to the South (Yemen)”.  Neubauer and Driver.  The Fifty-third Chapter of Isaiah According to the Jewish Interpreters.  pp 374, 375. <https://books.google.com/books?id=YxdbAAAAQAAJ&pg=PP1#v=onepage&q=advent&f=false>
[6] Acts 1:3, 15; I Corinthians 15. Irenaeus of Lyons. Against Heresies. Philip Schaf, ed. Ante-Nicene Fathers. Volume I. Book III, Chapter XIV.1. Christian Classics Ethereal Library. 2005. <http://www.ccel.org/search/fulltext/Heresies> Aherne, Cornelius. “Gospel of Saint Luke.”  The Catholic Encyclopedia. Volume 9. 1910. New Advent. 2015. <http://www.newadvent.org/cathen/09420a.htm>  Cline, Austin. “Luke the Evangelist: Profile & Biography of Luke.” About.com|Agnosticism/Atheism.  n.d. <http://atheism.about.com/od/biblepeoplenewtestament/p/LukeEvangelist.htm>  Singer, Isidore; Adler, Cyrus, et. al.  The Jewish Encyclopedia. Volume 9. “Luke.”  Page 251. 1912. <http://books.google.com/books?id=lfoOtGOcIBYC&lpg=PA594&ots=6qoCfVVUz7&dq=wave%20sheaf%20encyclopedia&pg=PA594#v=onepage&q&f=false>
[7] Gloag, Paton J.  Introduction to the Synoptic Gospels. pp vii-viii, 1-3. 1895.  Online Books Page. Ockerbloom, ed.   <http://catalog.hathitrust.org/Record/008728595>  “Gospel Contradictions.” 2000. Walker, ed. PositiveAtheism.org. n.d. <https://web.archive.org/web/20150324003025/http://www.positiveatheism.org/mail/eml9449.htm>  Smith, Ben C. “Gospel manuscripts – The manuscripts extant for the four canonical gospels.” TextExcavation.com. 2018. <http://www.textexcavation.com/gospelmanuscripts.html> Vick, Tristan D. “Dating the Gospels: Looking at the Historical Framework.” Advocatus Atheist. 2010. <http://advocatusatheist.blogspot.com/search?q=Dating+the+Gospels>  “New Testament.”  Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/11498-new-testament> Etinger, Judah. Foolish Faith. Chapter 6. 2018. FoolishFaith.com. <http://www.foolishfaith.com/book_chap6_history.asp> Shamoun, Sam. “The New Testament Documents and the Historicity of the Resurrection.” Answering-Islam.org.  2018. <http://www.answering-islam.org/Shamoun/documents.htm>
[8] “The Miracles of Jesus.” Bible.org. 2018. <https://bible.org/series/miracles-jesus> Fairchild, Mary. “37 Miracles of Jesus.” ThoughtCo. 2017. <https://www.thoughtco.com/miracles-of-jesus-700158> Ryrie Study Bible. Ed. Ryrie Charles C. Trans. New American Standard. “The Story of Jesus.” “Part 13 –His Miracles of Nature.” n.d. Christian Classics Ethereal Library. <https://www.ccel.org/bible/phillips/CN171-MIRACLES.htm> “The Story of Jesus.” “Part 14 –His Healing Miracles.” n.d. Christian Classics Ethereal Library. <https://www.ccel.org/bible/phillips/CN175-HEALING.htm> “Gospel of John.” Theopedia.com. n.d. <https://www.theopedia.com/gospel-of-john>
[9] Fairchild. “37 Miracles of Jesus.” Ryrie. “The Miracles of Jesus.” 
[10] Luke 7; John 4.
[11] Matthew 28; Mark 16; Luke 24; John 20; I Corinthians 15. Strobel, Lee. The Case For Christ. 1998. Part 3.
[12] Luke 24; CR Mark 16.
[13] Mark 16; Luke 24. NET.
[14] John 20. NRSV.
[15] John 16. “Gospel of John.” Theopedia.com.  “The Book of John.”  Quartz Hill School of Theology. n.d.  <http://www.theology.edu/biblesurvey/john.htm>  Smith, Barry D. “The Gospel of John.”  Crandall University. 2015. <http://www.mycrandall.ca/courses/NTIntro/John.htm>
[16] Acts 1.

The Veiled Royal Genealogy Fact

Anyone who reads the Matthew and Luke Gospel genealogies of Jesus of Nazareth can see they are listed differently – one works backward, the other forward and they are not identical. Thus the controversy that begins with King David and the interim generations down to the birth of Jesus leading detractors to say the lineage inconsistency proves the inaccuracy of the Gospels.[1]

Luke traces the lineage of Jesus back to David through his son Nathan, not Solomon, although like Matthew, he ascribes the lineage to Joseph.[2] Many experts believe Luke’s lineage to be that of Mary assumed by Joseph under Judaic Law covering her inheritance rights as a Jewish female only-child.[3]

Matthew and Luke genealogies have three points in common – they both trace to David; they have a common ancestor in Zerubbabel, son of Shealtiel; and they meet again with Joseph’s betrothal to Mary.[4] In the end, both Gospels display genealogies in the House of David.[5]

Perhaps the biggest piece of evidence that demonstrates the royal lineage of Jesus is one veiled fact, one revealed through a rational approach. The archenemies of the Gospel’s message that Jesus of Nazareth is the Messiah were in the best and unique position to disprove his royal lineage in the House of David … but they didn’t.

Jewish sages unanimously agree the prophecies define the undisputed requirement for the Messiah is that he must be born in the lineage of King David. If the High Priest Caiaphas and the Jewish Council had simply demonstrated that Jesus of Nazareth did not have royal legal rights to the House of David, it would have ended any speculation that Jesus is the Messiah – end of story. Both Gospel lineages would have been disproven.

Could the High Priest and the Jewish Council have easily proved, were it true, that Jesus was not the Messiah based on his lineage? They were at ground zero, center stage with full control of the Temple and its complete Jewish genealogical records dating back millennia.

All Jewish genealogies including those of Joseph and Mary were readily available in the Temple until it was destroyed by Rome in 70 AD, seven decades after the birth of Jesus.[6] Luke records that Mary, Joseph and baby Jesus were clearly known by the Temple when, in compliance with the Law for a first born male, they paid a redemption price for Jesus to a Temple priest and as well as Mary’s own Temple purification sacrifice ritual.[7] Neither event would have been allowed if the family had not been vetted by Temple officials.

The archenemies of the Gospel’s message that Jesus of Nazareth is the Messiah were in the best and unique position to disprove his royal lineage in the House of David … but they didn’t.

Utmost religious importance was placed on Jewish genealogy for the specific purpose of ensuring the purity of the lineage of the priesthood.[8] Jewish historian Josephus challenged anyone who questioned his own heritage to check the public records.[9] As a former Priest and Pharisee insider, he referred to the Jewish genealogical records tracing his family ancestry back 2000 years – the era of Jesus back to the time of Abraham.[10]

To become the wife of a Priest, according to Josephus, a Jewish woman such as Mary was subjected to the scrutiny of her “genealogy from the ancient tables.”[11] Proof was required she was a Hebrew and Josephus points to the gravity of this requirement.[12] After the release of the Jews from Babylonian captivity, 565 priests were disqualified from the priesthood “having married wives whose genealogies they could not produce.” [13]

Hebrew genealogical records were not just limited to the land of Israel. Josephus stated they were tracked for all Jews living “at Egypt and at Babylon, or in any other place of the rest of the habitable earth,” recorded by the priests and prophets who lived there “with the utmost accuracy.”[14]

There can be no doubt that the lineage of Jesus in the House of David was known or could have been easily accessed by the Jewish Council in the Temple genealogical archives. A truism in the world of investigations is that when information is being intentionally withheld, it strongly suggests the information is not wished to be revealed.[17]

What is the likelihood the archenemies of Jesus, the keepers of all Jewish genealogical records and experts in Messiah prophecies, would have taken full advantage of the opportunity to disqualify Jesus as being the Messiah if they could have only exposed that the lineage of Jesus of Nazareth was not of the royal House of David?


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[1] Lippard, Jim. The Secular Web. 2004. “The Fabulous Prophecies of the Messiah.”  https://infidels.org/library/modern/jim_lippard/fabulous-prophecies.html> “Contradictions Part 6: Jesus’s Genealogy.” Finding Truth. 2011. <https://findingtruth.info/2011/03/11/contradictions-part-6-jesuss-genealogy>
[2] “Historical Commentary:  The Birth of Jesus.” Producer John Heyman.  Film, Event 3. HistoricJesus.com. <http://www.historicjesus.com/3/history.htmlNet.bible.org. Luke 3:23-38 footnotes 69 – 82.  Life Application Bible – New International Version (NIV).  “The Birth of Jesus” (Luke 2:1-20) History and Commentary.” Tyndale House Publishers, Inc., Wheaton Illinois, and Zondervan Publishing House. 1991, 1790.  Ryrie Study Bible.  Ed. Ryrie Charles C.  Trans. New American Standard. 1978. Matthew 1:1 Luke 3:23 Footnotes.
[3] Edersheim, Alfred. The Life and Times of Jesus the Messiah. 1883. Book II, Chapter 4. <http://philologos.org/__eb-lat/default.htm>  Maas, Anthony. “Genealogy of Christ.” Catholic Encyclopedia. 2009. Volume 61909.  <http://www.newadvent.org/cathen/06410a.htmClarke’s Commentary on the Bible. Luke 3:23.  BibleHub.com.  n.d.  <http://biblehub.com/commentaries/clarke/luke/3.htm>  Gloag, Paton J.  Introduction to the Synoptic Gospels. Edinburgh:  T & T Clark.  1895. “Introduction to the Synoptic Gospels.” Online Books Page. Pages ix, 39. <http://catalog.hathitrust.org/Record/008728595>
[4] Matthew 1:1-16; Luke 3:23-38.  Dolphin, Lambert.  “The Genealogy from Adam to Jesus Christ” Idolphin.org. 2011. <http://ldolphin.org/2adams.html>
[5] Edersheim.  The Life and Times of Jesus the Messiah. Book II, Chapter 4.
[6] I Chronicles 1:24 – 2:10; II Chronicles 2:1-10; Ruth 4:18-21; Matthew 1:5; Luke 3:32. “Genealogy.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/6577-genealogy>  “Siege of Jerusalem.” Encyclopædia Britannica. 2018. <https://www.britannica.com/event/Siege-of-Jerusalem-70>
[7] Luke 2. “First-born, Redemption of.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/6138-first-born-redemption-of>  Edersheim, Alfred. Book II, Chapter 7. <https://philologos.org/__eb-lat/book207.htm>
[8] Josephus, Flavius. Antiquities of the Jews. Book III, Chapter XII.2.  The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>  Josephus, Flavius. Against Apion. Book 1, #6-7. The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>  “Genealogy.” Jewish Encyclopedia.
[9] Josephus. The Life of Flavius Josephus. #1 and footnote t.
[10] Nehemiah 12:23.
[11] Josephus. Against Apion. Book 1, #7.
[12] Josephus. Against Apion. Book 1, #7.
[13] Ezra 2:61-62; Neh 7:63-64. Josephus.  Antiquity of the Jews.  Book XI, Chapter III.10.
[14] Josephus. Against Apion. Book 1, #6-7.
[15] Furst Rachel. “The Mishneh Torah – Maimonides’ halakhic magnum opus.” 2018. MyJewishLearning.com.  <https://www.myjewishlearning.com/article/the-mishneh-torah>
[16] Maimonides, Moses.  aka Rambam.  Mishneh Torah.  Ed. Yechezkal Shimon Gutfreund,  “The Law Concerning Moshiach.” Footnote #5. Sichos In English. n.d. <http://www.kesser.org/moshiach/rambam.html#SIE>   Rich, Tracey R. “Mashiach: The Messiah.” Judaism101. 2011. <http://www.jewfaq.org/mashiach.htm>
[17] “Deception in Research Guidance.” University of Wisconsin-Madison|KnowledgeBase. 2016. <https://kb.wisc.edu/page.php?id=68286>  Sapir, Avinoam. LSI Laboratory for Scientific Interrogation, Inc. n.d. <http://www.lsiscan.com/index.htm>  “SCAN – Scientific Content Analysis (Statement Analysis).” Advanced Polygraph. 2011. <http://www.advancedpolygraph.com.au/scan.htm> Lesce, Tony. “SCAN:  Deception Detection by Scientific Content Analysis.” LSI Laboratory for Scientific Interrogations, Inc. 1990. <http://www.lsiscan.com/id37.htm>  Gordon, Nathan J.; Fleisher, William L. Effective Interviewing and Interrogation Techniques. p12.  2011. <https://books.google.com/books?id=JuMzKpFu93IC&pg=PA86&lpg=PA86&dq=interrogation+if+they+didn%27t+answer+the+question,+they+just+did&source=bl&ots=V4cf3Z1kjl&sig=NeRLKyFKMRr66SWtUQxbLrByKrY&hl=en&sa=X&ved=0ahUKEwi_2Z3phb_aAhVBgK0KHWMQDOA4FBDoAQgtMAE#v=onepage&q=concealing%20information&f=false>  Napier, Michael R. Behavior, Truth and Deception. 2017. “Nonresponsive Subject.” p56. <https://books.google.com/books?id=eEUrDwAAQBAJ&pg=PT95&lpg=PT95&dq=Sapir+if+they+didn%27t+answer+the+question&source=bl&ots=95gjQFQYg9&sig=gUOEC7Aiq-yFgqUEA4VClHyzNhA&hl=en&sa=X&ved=0ahUKEwjspeHFkr_aAhVwjK0KHab-DF0Q6AEIRjAC#v=onepage&q=nonresponsive&f=false>