Resurrection On the Third Day Prophecies?

Nowhere in the Old Testament or Tenakh can a prophecy be found predicting the Messiah would rise from the dead on the third day. It is a prophecy belonging exclusively to Jesus of Nazareth – three times.

Isaiah 52-53 describes the death of the Servant of God who would be despised, suffer greatly, be judged and killed. Psalms 22 describes a death wholly consistent with the horrors of Roman crucifixion a 1000 years later with Jesus quoting from the Psalm in his dying moments on the cross. Zechariah 12:10 distinctly predicts the Messiah would be killed.

Life after death is depicted in Isaiah 53:8-12. The Servant of God is killed along with rebels; buried in a rich man’s tomb and afterwards sees the prosperity of his deeds in a prolonged life. What isn’t predicted is how long the Servant would be dead before he would live again. Only in the Gospels can be found any prophecy of a Resurrection on the third day.

First of the third-day Resurrection predictions by Jesus occurred in Caesarea Philippi early in his 3-year ministry.[1] Up to this point, Jesus had been in Galilee giving amazing sermons interspersed by performing miracles of healing incurable diseases and birth defects; casting our demons; and raising the dead. To his Disciples, it didn’t get much better than this.

Word got back to the Jewish leadership in Jerusalem who began watching and listening to Jesus. According to Mark, Jesus openly prophesied that he would be rejected by the Jewish leaders, killed and then rise again after three days:[2]

MK 8:31-32 “And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again. He spoke this word openly. And Peter took Him aside and began to rebuke Him.” (NKJV)

Peter took Jesus aside and said, “Far be it from You, Lord; this shall not happen to You!”[3] Seeing that Peter’s comment came straight from Satan, Jesus responded directly, “Get behind Me, Satan! For you are not mindful of the things of God, but the things of men.”[4]

Second of the third-day Resurrection prophecies came again while Jesus was in Galilee.[5] Healing and casting out demons, the crowds had been amazed at everything Jesus was doing, but the Disciples were warned by Jesus that the jubilation about him was only temporary:

MK 9:31 “The Son of Man is to be delivered into the hands of men, and they will kill Him; and when He has been killed, He will rise three days later.” (NASB) [6]

Reaction to the prophecy this time “greatly distressed” the Disciples. Not sure what it meant, they seemed to be focused only on the prediction their teacher and miracle worker would be killed, not the prediction he would rise from the dead.[7] Nevertheless, the Disciples were afraid to ask Jesus about the true meaning of the prophecy.[8]

Nearing the end of his three-year ministry, days before entering Jerusalem for last time at the Festival of the Passover. Luke’s account reports how Jesus again predicted his death providing more specific details. Jesus foretold that the Jews would hand him over to the Gentiles when he would be mocked, spat on, scourged, and crucified in fulfillment of the written prophecies: [9]

LK 18:31 “See, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished. For he will be handed over to the Gentiles; and he will be mocked and insulted and spat upon. After they have flogged him, they will kill him, and on the third day he will rise again.” (NRSV)

It was an inconceivable scenario. Not so much that the Jewish leadership wanted to eliminate their arch nemesis – a prediction they would kill Jesus would not be a shocking revelation. It was the prediction that the Romans would actually carry-out the execution at the behest of the Jews. The concept was incomprehensible because of how the Jews and the Romans reviled each other. Add to that, the seeming impossibility of rising from the dead on the third day.

Shortly before his arrest on Mount Gethsemane, Jesus made one last passing prophetic reference of his Resurrection to his Disciples. He told them, “But after I have been raised, I will go ahead of you to Galilee.”[10]

Matthew uniquely reports the incident between the Jewish leadership and Pilate that took place the day after Jesus was buried, the Sabbath. It is obvious that Matthew had a insider source to the Jewish Council in order to obtain this private information.

Jewish leadership approached Pilate to explain their concern and try to convince him it was a problem that required his assistance. Some unpleasant concessions had to be made.

First, the Jewish leadership had to acknowledge that Jesus did, in fact, predict he would rise from the dead. “Sir, we remember, while He was still alive, how that deceiver said, ‘After three days I will rise.’[11]

Next they had to convince Pilate the Disciples would try to steal the body to falsely fulfill the prophecy. “Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, ‘He has risen from the dead.’ So the last deception will be worse than the first.”[12]

By acknowledging the Resurrection prophecy, the Jewish leadership cleared up an ambiguous aspect. They understood the “Son of Man” references in the Resurrection prophecies to be about Jesus himself, no one else.

Lastly, they had to convince Pilate this was a short-term problem by placing a time constraint on their request: “Therefore command that the tomb be made secure until the third day.”[13] Requesting to only secure the tomb until the third day which was the next day, Sunday, they confirmed their recognition the Resurrection prophecy was for the “third day” by Jewish definition. Securing the tomb was not necessary beyond that time.

Only Jesus of Nazareth himself foretold he would rise from dead on the third day, exclusive of any prediction by the prophets. It was a prophecy foretold only by Jesus, not just once, but three times.

Was the prophecy of Jesus rose from the dead at sunrise on Sunday morning, the third day according to Jewish Law reckoning, and if it was fulfilled, is Jesus the promised Messiah?

 

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REFERENCES:

[1] Matthew 16:13, 21,; Mark 8:27, 31. CR Luke 9:18.
[2] Matthew 3-15; Mark 1-8; Luke 4-9.
[3] Matthew 16:22. NKJV.
[4] Mark 8:33. NJKV.
[5] Matthew 17:22; Mark 9:30.
[6] CR Matthew 17:22-23; Luke 9:44.
[7] Matthew 17:23.
[8] Luke 9:45.
[9] Matthew 20:18-19; Mark 10:33-34; Luke 18:31-33.
[10] Matthew 26:32. NASB.
[11] Matthew 27:63. NKJV.
[12] Matthew 27:64. NKJV.
[13] Matthew 27:64. NKJV.

Interpretations of the Rabbis – the Messiah Prophecies

Tenakh and Old Testament Scriptures originate essentially from the same Hebrew texts, but when it comes to Messiah prophecies, interpretations vary widely. Christianity and Judaism disagree on any prophecy about the Messiah deemed to be fulfilled by Jesus of Nazareth.

Among the authorities of Judaism, the Rabbi sages are not always in agreement on which prophecies point to the Messiah. Christianity is no exception where differences exist on such topics as baptism, worship, confessions – even salvation.

Some Rabbi sages  became known for their views documented in commentaries, letters or published works. Other Rabbis expressed themselves through their contributions to the Babylonian Talmud in its various Gemaras.

Rabbi Rashi is esteemed for his Scriptural commentaries. So much so, a mainstream Jewish Bible is named the Complete Jewish Bible with Rashi Commentary.[1]

Fondly called Rambam, Rabbi Maimonides authored the Mishneh Torah known for formulating the Law into the 13 principals of Jewish faith.[2] The work is regarded for codifying the halakhah or Jewish Law.[3]

Rabbi Jose the Galilean is known both for his quoted contributions in Talmud Gemaras as well as for his independent commentaries. He was a distinguished Rabbi leader as an authority on sacrifices and the Temple.

Moshe Kohen ibn Crispin was a renowned twelfth century Rabbi and poet from Spain. His acclaimed contribution to Judaism is his Jewish work entitled Sefer ha-Musar meaning the Book of Instruction.[4]

Renaissance era Rabbi David Kimchi aka RaDaK is highly regarded by Jewish authorities of whom it is said “Where there is no Kimchi, there is no law.”[5] The Prophets edition of the Torah reveals RaDaK’s commentaries written in the margins.

Rabbi Dr. I. Epstein during the first half of the last century served as Editor for the Soncino Babylonian Talmud edition intended to reproduce a “clear and lucid” literal English translation in the restored, uncensored version.[6] Under his Editorship, bracketed words were added to clarify the text.[7] Censored or removed content was restored either in the body of the text or reintroduced within the footnotes. A Glossary and an Abbreviation table added even more clarity.[8]

One of the oldest Messiah prophesies is Jacob’s blessing of Judah in Genesis, recognized by Rashi as establishing the foundation for the future Messiah. The blessing foretells his son’s descendants, the Tribe of Judah, would become a like a lion where the “scepter” would remain until the coming of “Shiloh.”

Rashi identified “Shiloh” as the “King Messiah, to whom the kingdom belongs” and that the “scepter” refers to the royal lineage of “David and thereafter.”[9] Translated from the Hebrew word shebet as “scepter” or “staff,” it is the same word that appears in Balaam’s prophecy:[10]

Num 24:17 “I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel, And shall crush through the forehead of Moab, And tear down all the sons of Sheth.” (NASB)

Providing more insight to the meaning of shebet, Rashi remarked the Messiah is one who “shoots out like an arrow” from Jacob and uproots the sons of Sheth or Seth (the son of Adam).[11]Maimonides, in the Mishneh Torah, expounded on Balaam’s prophecy. The Rabbi interpreted it to be referring to “King Moshiach” (Messiah) who would come from the lineage of David.[12]

“My Servant” in the Isaiah 52:13 – 53:12 parashah or passage is viewed by Christianity predicting the suffering, death and Resurrection of the Messiah, a prophecy fulfilled by Jesus of Nazareth. Judaism generally treats “My Servant” as a metaphor of a single man representing the nation of Israel.[13] Yet Rabbi sages, going back to the days of the Talmud, pointed to 5 different Messiah prophecies within the parashah.

Sanhedrin 98b quotes Isaiah 53:3 as the basis for one of the names of the Messiah.[14] Independently, Rabbi Jose the Galilean wrote the Messiah would be wounded for our transgressions quoting from Isaiah 53:5 and 53.7.[15] In a responsa letter from Maimonides, he referred to Isaiah 53:2 and 52:15 writing that the Messiah would be identified by his origins and his wonders.[16]

Rabbi Moshe Kohen ibn Crispin said in a counterview opinion that “My Servant” in the Isaiah 52-53 parashah refers to “King Messiah” while admitting his interpretation is in conflict with the prevailing Jewish position. In Sefer ha-Musar, Crispin gave surprisingly bold verse by verse commentaries defining expectations for the Messiah. [17]

Frequently seen during Christmas season in western cultures is Isaiah 9:6 foretelling a son who would bear the full responsibility for the government; one to be known by many names. Judaism generally disagrees it is a Messiah prophecy:

IS 9:6 “For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.” (NKJV)

One name, the “Prince of Peace,” is addressed by Rabbi’s in a Talmud Gemara found in “The Chapter on Peace.” Rabbi Jehoshua asserted the Prince was the “Holy One…called “Adonay-shalom” Rabbi Jose the Galilean declared “Peace” is the name of the Messiah, “as it is written ‘The prince of peace.’” Rashi viewed the prophecy to be about Kings David and Hezekiah.[18]

Micah 5:2 seemingly unambiguously predicts the birthplace of the future ruler of Israel, yet it is challenged by some Jewish authorities.[19] Rashi interpreted the verse to be foretelling the Messiah would come from Bethlehem, the son of Jesse, the son of King David.[20] Quoting Psalms 118:22, “The stone the builders had rejected became a cornerstone,” Rashi then revealed another name for the Messiah, “Yinnon,” who is older than the sun referring to Psalms 72:17.

Zechariah 12:10 predicts the Messiah is to be killed, the open question between Judaism and Christianity is the interpretation of the Hebrew word daqar as “pierced” or “thrust through.” Some Rabbis in the Talmud Gemara Sukkah 52a believed it to be a Messiah prophecy, but not all. Rashi offered a third interpretation saying the prophecy is about Zerubbabel while acknowledging others view it to be about the Messiah.[21]The Complete Jewish Bible with Rashi Commentary and other Jewish Bibles interprets daqar as “thrust through.”

Psalms 22, along with the Isaiah 52-53 passage, is a preeminent Messiah prophecy recognized by Christianity predicting in detail the circumstances of the death of Jesus of Nazareth by crucifixion. Judaism, on the other hand, focuses solely on the second verse “Why have you forsaken me?” as the basis for the Psalm being about the nation of Israel.

Rashi interpreted the verse this way: “They are destined to go into exile, and David recited this prayer for the future.” Later in verse 27, “The humble shall eat and be sated; they shall praise the Lord, those who seek him; your hearts shall live forever,” the Rabbi remarked about its meaning: “at the time of our redemption in the days of our Messiah.”[22]

Studying and researching the Bible using the ancient Hebrew texts is one good way to determine the true meaning of the Messiah prophecies. Which prophecies point to the Messiah that, in turn, set the requirements and expectations for the Messiah?

 

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This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] The Complete Jewish Bible – with Rashi Commentary. <http://www.chabad.org/library/bible_cdo/aid/63255/jewish/The-Bible-with-Rashi.htm>
[2] Maimonides. Mishneh Torah. Trans. Eliyahu Touger.  <http://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm>
[3] Rich, Tracey R. “Jewish Beliefs.” JewFAQ.org. n.d. <http://www.jewfaq.org/beliefs.htm>
[4] Crispin, Moshe Kohen ibn.  “Sefer ha-Musar.”  Neubauer, Driver & Rolles.  The Fifty-third Chapter of Isaiah According to the Jewish Interpreters. pp 99-100.  <https://books.google.com/books?id=YxdbAAAAQAAJ&pg=PP1#v=onepage&q&f=false>
[5] “Kimhi” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/9320-kimhi>  Marlowe, Michael.  Editions of the Hebrew Text of the Bible. Bible Research. “The Incunabula.” 2012. <http://www.bible-researcher.com/hebrew-editions.html>  Rosenau, William. Jewish Biblical Commentators. pp 87-91 n.d. <http://www.archive.org/stream/jewishbiblicalco00rose/jewishbiblicalco00rose_djvu.txt>  Mindel, Nissan. “Rabbi David Kimchi – RaDaK.” Chabad.org. 2020. <http://www.chabad.org/library/article_cdo/aid/111880/jewish/Rabbi-David-Kimchi-RaDaK.htm>
[6] Epstein, Dr. Isador, Editor. Soncino Babylonian Talmud. “Introduction to Seder Nezikin:  General Character and Contents.” 1935-1948. <https://israelect.com/Come-and-Hear/talmud/nezikin.html>
[7] Epstein, Dr. Isador, Editor. Soncino Babylonian Talmud. “Come and Hear.”1935-1948. <https://israelect.com/Come-and-Hear/talmud/index.html>
[8] Epstein. “Come and Hear.” “Soncino Talmud Glossary” and “Abbreviations Used in the Soncino Talmud.”
[9] Rashi. The Compete Jewish Bible – with Rashi Commentary. Genesis 49:10 Rashi commentary. <https://www.chabad.org/library/bible_cdo/aid/8244/showrashi/true>  Babylonian Talmud Sanhedrin 98a.
[10] Numbers 24:17. NetBible.org. Hebrew text shebet <07626> <http://classic.net.bible.org/strong.php?id=07626>
[11] Rashi. The Complete Jewish Bible with Rashi Commentary  Numbers 24:17 Rashi commentary. <https://www.chabad.org/library/bible_cdo/aid/9952/showrashi/true>
[12] Maimonides. “The Law Concerning Moshiach.”  
[13] The Complete Jewish Bible with Rashi Commentary. Isaiah 53:3-4 Rashi commentary. <https://www.chabad.org/library/bible_cdo/aid/15984/jewish/Chapter-53.htm/showrashi/true>  Neubauer, Driver & Rolles.  The Fifty-third Chapter of Isaiah According to the Jewish Interpreters. p 37.  Gold, Moshe “Israel’s Messenger, The Suffering Servant of Isaiah – A Rabbinic Anthology.” Israel’s Messenger. 2009. Jewish Awareness Ministries. <http://www.jewishawareness.org/the-suffering-servant-of-isaiah-a-rabbinic-antholo>
[14] Isaiah 53:3. Soncino Babylonian Talmud. Sanhedrin 98b, footnote #31. CR Neubauer, Driver & Rolles. The Fifty-third Chapter of Isaiah According to the Jewish Interpreters. pp 12-16. <https://books.google.com/books?id=YxdbAAAAQAAJ&pg=PP1#v=snippet&q=Galilean&f=false>
[15] Neubauer, Driver & Rolles. The Fifty-third Chapter of Isaiah According to the Jewish Interpreters. p 11. 
[16] Maimonides. “Letter to the South (Yemen)”. p 374. Neubauer and Driver. The Fifty-third Chapter of Isaiah According to the Jewish Interpreters
[17] Crispin, Moshe Kohen ibn. “Sefer ha-Musar.” Neubauer, Driver & Rolles. The Fifty-third Chapter of Isaiah According to the Jewish Interpreters. pp 99-101.
[18] The Complete Jewish Bible with Rashi’s Commentary.  Isaiah 9:6.  Rashi commentary. <http://www.jewishencyclopedia.com/articles/10777-micah-book-of>  The Babylonian Talmud. Trans. Michael L. Rodkinson. 1918. Book 5: Tractate  Derech  Eretz-Zuta, “The Chapter >on Peace.”  Internet Sacred Text Archives. 2010. <http://www.sacred-texts.com/jud/talmud.htm> CR Judges 6:24. NetBible.org. Hebrew text “Y@havah shalowm” <03073>.
[19] “Micah, Book of.” Jewish Encyclopedia. 2011. “Contents and Unity.” <http://www.jewishencyclopedia.com/articles/10777-micah-book-of>
[20] The Complete Jewish Bible with Rashi’s Commentary.  Micah 5:1 Rashi commentary. <https://www.chabad.org/library/bible_cdo/aid/16191/showrashi/true>
[21] The Complete Jewish Bible – with Rashi Commentary. Zechariah 6:12 Rashi commentary. <https://www.chabad.org/library/bible_cdo/aid/16210/showrashi/true>
[22] The Complete Jewish Bible with Rashi’s Commentary.  Psalms 22. Rashi commentary. <https://www.chabad.org/library/bible_cdo/aid/16243/showrashi/true>

Zechariah’s Messiah Prophecies – Explicit Details

Zechariah is listed as a “Minor Prophet” in Old Testament or Tenakh Bibles, yet the prophetic Book bearing his name holds some of the most explicit information of all the books of any prophet.[1] The Book corroborated the lineage of Jesus of Nazareth in the Gospels of Matthew and Luke; foretold Messiah prophecies; and issued two more Branch prophecies.

On the timeline of history, Zechariah was written during the Persian Empire under the reign of King Darius, reckoned to 520 BC.[2] It was a time when the Jews were receiving back their freedoms taken away during their Captivity under the rule of Babylon.[3]

Progress on the decree issued by Persian King Cyrus to rebuild the Temple destroyed by Nebuchadnezzar’s army had been hindered for years by troublesome political enemies of the Jews.[4] King Darius was compelled to issue another decree to complete the rebuilding of the Temple:[5]

EZ 6:7, 12 “Leave this work on the house of God alone; let the governor of the Jews and the elders of the Jews rebuild this house of God on its site…”May the God who has caused His name to dwell there overthrow any king or people who attempts to change it, so as to destroy this house of God in Jerusalem. I, Darius, have issued this decree, let it be carried out with all diligence!” (NASB)

Genealogies in Matthew and Luke list the decent of Jesus of Nazareth in the lineage of King David that included Zerubbabel, son of Shealtiel, son of Jeconiah. Substantiating the Gospels’ lineage, some 500 years earlier Zechariah wrote that Zerubbabel would lay the foundation for the rebuilding of the Temple.[6] The Books of Ezra and Haggai provide extensive details about Zerubbabel’s efforts in rebuilding the Temple.[7]

Messiah prophecies built upon each other over time revealing more specifics. From Abraham to Moses to David and the many prophets thereafter, the prophecies over the course of the previous 1500 years came in the form of visions, trances, parables and dreams.[8]

Prophecies of Zechariah came in the form of visions and oracles, some very straightforward and specific, others more challenging to interpret. One of the most specific, uncomplicated of any Messiah prophesy is where Zechariah foretold how the Messiah would come riding on a colt foal donkey – an unridden male under a year old:[9]

Zech 9:9 “”Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, Lowly and riding on a donkey, a colt, the foal of a donkey.”” (NKJV) [10]

Branch prophecies were issued by three prophets during the span of over 200 years. Before the Jewish Captivity of King Nebuchadnezzar, Isaiah issued a Branch prophecy. During the Babylonian Captivity, Jeremiah delivered two more Branch prophecies. After the Captivity during rule of the Persian Empire, twice Zechariah issued Branch prophecies:

Zech 3:8 “‘…For behold, I am bringing forth My Servant the BRANCH.’”

Zech 6:12-13 “…‘Thus says the LORD of hosts, saying: “Behold, the Man whose name is the BRANCH! From His place He shall branch out, And He shall build the temple of the LORD; Yes, He shall build the temple of the LORD. He shall bear the glory, And shall sit and rule on His throne; So He shall be a priest on His throne, And the counsel of peace shall be between them both.”’’” (NKJV)

Christianity views these Branch prophecies to be foretelling the Messiah; however, in Judaism there is a split on their meaning. Jewish sage Rabbi Maimonides viewed the Branch prophecies to be about the Messiah.[11] Rabbi Rashi viewed them to be prophecies about Zerubbabel while acknowledging others view it to be about the Messiah.[12]

Jewish and Christian authorities alike recognize Zechariah 12:10 as a Messiah prophecy with nearly unanimous consensus that the Messiah would be killed. Differing views on how he would be killed centers squarely on the meaning of one Hebrew word, daqar, translated in essentially two ways as “pierced” or “thrust through.”

Debate in a Gemara took place in the Babylonian Talmud Sukkah 52a over the meaning of the prophecy. One faction viewed it as referring to the death of the “Evil Inclination” and the other side believed the prophecy referred to the death of the Messiah. Jewish Bibles translate daqar as “thrust him through.”

Zech 12:10 “…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)

Traditional Christian Bibles translate daqar as “pierced,” but it is not unanimous. Contemporary, simplified Bible translations are more closely aligned with the Jewish Bibles’ interpretation of daqar as stabbed or thrust through with a spear.[13]

Zech 12:10 “… then they will look on Me whom they pierced.”(New King James Version)

“They will look at me, whom they have stabbed.” (God’s Word Translation)

“They’ll then be able to recognize me as the One they so grievously wounded–that piercing spear-thrust!” (Message)

Language analysis reveals the Hebrew word, daqar, appears in the Tenakh or Old Testament nine other times – eight different Books plus another in Zechariah.[14] It is always used in the context of wounds inflicted by a type of weapon such as a sword or spear.

Zechariah’s Messiah prophecies may be few in number, but they have major implications. Were his prophecies fulfilled by the life and death of Jesus of Nazareth?

 

Creative Commons License

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Jewish Publication Society (JPS) translation. 1917. Benyamin Pilant. 1997. <http://www.breslov.com/bibleNET Bible (NET) translation.  <https://net.bible.org>
[2] Zechariah 1:1. NetBible.org. Footnote #2. <http://classic.net.bible.org/bible.php?book=Zec&chapter=1#n2>
[3] Zechariah 1:1.
[4] Ezra 1:2-3.  Edersheim, Alfred. The Life and Times of Jesus the Messiah. Book II, Chapter 4. 1883. Philogos.org. <https://philologos.org/__eb-lat>
[5] Josephus, Flavius. Antiquities of the Jews. Trans. and commentary.  William Whitson.  The Complete Works of Josephus. 1850. Book XI, Chapter III.8 and IV.1-2, 7. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false
[6] I Chronicles 3:17-19; Zechariah 4:6-10; Matthew 1:1-16; Luke 3:23-38.  CR Ezra 3:2, 8, 4:2-3, 5:2; Haggai 1:1, 14, 2:20-23. Dolphin, Lambert.  “The Genealogy from Adam to Jesus Christ” Idolphin.org. 2011. <http://ldolphin.org/2adams.html>
[7] Ezra 3-5; Haggai 1-2.
[8] Genesis 41:1-14; Numbers 24:15-17; 2 Samuel 12:1-13; 1 Kings 20:35-42; Psalms 78:1-3; Daniel 2:27-28, 4:4-10, chapters 8 & 10; Isaiah chapter 5; Hosea 12:10.
[9] Complete Jewish Bible with Rashi commentary. Zechariah 9:9. Rash commentary. https://www.chabad.org/library/bible_cdo/aid/16213/showrashi/true>  “Understanding Donkey Behavior.” The Donkey Sanctuary. 2018. <https://www.thedonkeysanctuary.org.uk/sites/sanctuary/files/document/142-1404405754-donkey_health_and_welfare_19.pdf>
[10] Matthew 21:1-8; Luke 19:29-36; John 12:12-16. “Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry.” ESV.org. 2020. <https://www.esv.org/resources/esv-global-study-bible/chart-38-01>
[11] Maimonides, “Letter to the South (Yemen)”. p 374.  The Fifty-third Chapter of Isaiah According to the Jewish Interpreters.  <https://books.google.com/books?id=YxdbAAAAQAAJ&pg=PP1&hl=en#v=onepage&q=advent&f=false>   
[12] The Complete Jewish Bible – with Rashi Commentary. Zechariah 6:12 Rashi commentary. <http://www.chabad.org/library/bible_cdo/aid/63255/jewish/The-Bible-with-Rashi.htm>  Plaut, Gunther. “Haggai, Zechariah and Malachi: Back in the Land.” MyJewishLearning.com. n.d. <http://www.myjewishlearning.com/texts/Bible/Prophets/Latter_Prophets/The_12_Minor_Prophets/Haggai_Zechariah_Malachi.shtml>
[13] Contemporary English Verson; Good News Translation; God’s Word translation; Zechariah 12:10. BibleHub.com. 2020. <https://biblehub.com/zechariah/12-10.htm>  The Message; Bible in Basic English. Zechariah 12:10. NetBible.org. 2020. <http://classic.net.bible.org/verse.php?book=Zec&chapter=12&verse=10>
[14] “daqar.” Net.bible.org. Hebrew text. <http://classic.net.bible.org/search.php?search=hebrew_strict_index:01856> 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>