Author: K.B. Vogelman

K.B. Vogelman has a Bachelor of Science degree in Administration of Justice that included a 3-month internship on the Wichita Police Department. A 22-year career in retail Loss Prevention management and investigations included advanced training certification in deceptive language analysis from a renowned former Israeli Police Department polygrapher. Personally conducting company investigations, taking witness interviews and written confessions into the thousands, these were used to pursue prosecutions through engagements with local, state and Federal law enforcement agencies across 26 states. One such interstate Internet fraud investigation resulted a letter of commendation from the Director the Secret Service, United States Treasury Department. Switching careers to a top tier technology company, an on-going 14+ year tenure has produced certifications in training, Business Process Improvement, and PMP project management with global experience.

Luke – the Investigative Reporter

Posted on by K.B. Vogelman

For centuries many have endeavored to prove or disprove the Gospel of Luke’s account about the life of Jesus of Nazareth. Some have focused on the integrity of the content, others on the identity of the unnamed author; however, there are substantial factors to consider.

Among the first to document the identity of the author of the Gospel was Irenaeus, a student of Polycarp who was in turn a pupil of John, one of the original 12 Disciples of Jesus.^[1] Irenaeus identified the author as the Gentile doctor named Luke, the inseparable traveling companion of the Apostle Paul mentioned several times in New Testament books.^[2]

Logic is a big factor – consider he was educated as a doctor and a source just one generation removed from the Disciple John.

Credibility of a statement can be determined regardless of the identity of the author. In this case, the Gospel author’s first defining point of credibility is where his investigative letter is addressed to a specific person.

Theophilus is the same name to whom the Book of Acts was also written establishing both accountability and consistency of the two accounts. Josephus identified Theophilus as the next High Priest after Jonathan circa 37-40 AD.^[3]

Very clearly the author describes to Theophilus the basis of his investigation:

^{LK 1:1-4} “Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eye-witnesses and servants of the word. Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught.” _(NIV)

Not himself an eyewitness, instead Luke identifies the sources of his investigation, noted as “many,” being original eyewitnesses and he personally investigated their validity. Evidence can be seen in the quotes and parallels passages found in the older Gospels of Matthew and Mark and corroborated with information by John account.

From a different perspective, the author’s omissions of certain witness accounts and miracles that are mentioned in the other Gospels.^[4]Nearly half of Luke’s content is unique in which 6 miracles are reported, including the resurrection of a dead boy, and 15-17 parables (was it an illustration or a parable?).^[5]

Included in Luke, too, are the exclusive accounts of the birth circumstances of John the Baptist; the identity of his father, Zachariah and mother, Elizabeth, and her role with Mary during their pregnancies; the angel Gabriel with his messages from God delivered separately to Zachariah and Mary, and Mary’s hymn of praise.

Found only in Luke and Acts are the two Greek words, apographo and apographe – a verb and a noun – cited as the motivation for Joseph to take his nearly 9-month pregnant wife, Mary, to Bethlehem 90 miles away. Neither Greek word translates to the equivalent English word of “census,” often imprecisely used in Matthew’s Christmas Nativity story.^[6]

Seven government rulers are identified in Luke, all corroborated in secular history including Caesar Augustus , Tiberius Caesar, Judean King Herod, and Tetrarchs Herod and Philip.^[7] Two “governors,” Quirinius and Pilate, were both identified using the exclusive Greek word hegemoneuo, meaning to act with authority as governors, though not necessarily official “governors.”^[8]

Two specific crucifixion scenarios are found only in the Luke’s Gospel. Quoted is the conversation between the criminals being crucified with Jesus. Upon his death, distraught witnesses reacted by “beating their breasts” in severe mourning.

Distinctively identified and quoted are Resurrection witnesses. Most notable is Cleopas with his traveling partner heading home to Emmaus after being with some of the Disciples that weekend.^[9]

Unrecognized, Jesus joined Cleopas and his partner walking down the road and asked what they were discussing so intently. Cleopas is quoted explaining the sequence of events involving the encounter by the women of Galilee with angels at the empty tomb who proclaimed Jesus was alive and how the empty tomb was confirmed by other unnamed witnesses.^[10]

Corroborating John’s eyewitness Gospel account of the gathering of Disciples and followers in the locked room that Sunday evening, Luke adds a distinguishing depiction of events. Cleopas and his partner had rejoined the gathering telling of their encounter with the resurrected Jesus and, in turn, they were told Jesus had also appeared to Simon (Peter).

Terrified is how the excited group encounter is described by Luke when Jesus suddenly appeared in the locked room. Thinking they were seeing a ghost, Jesus calmed their fears saying “Do you have anything here to eat?” and ate some fish to prove he was not a ghost.^[11]

Omitted is key information which could otherwise enhance the Resurrection account if the author had chosen to do so. Missing is Mary Magdalene’s encounter with the resurrected Jesus and John running with Peter to see the empty tomb, both reported events that astounding morning.

One possible reason for the omissions is revealed in Cleopas’ witness statement. At the point when he departed for home that Sunday morning, it was before anyone had reported seeing the resurrected Jesus.

Omission of Mary Magdalene encounter with Jesus is a big clue that his Gospel is a collection of witness accounts. Luke had to be aware of Mary Magdalene’s encounter with resurrected Jesus through his investigation, by knowing Paul, contacts with the Disciples and interviews of other witnesses.^[12]

Previously, Mary Magdalene was identified as the one from whom Jesus expelled seven demons early in his ministry. Later, Mary Magdalene was one of the three named women generally reported to have run back from the empty tomb to tell the Disciples of their experience.

Only twice in the entire Gospel of Luke is Mary Magdalene mentioned.^[13] No statements are specifically attributed to Mary Magdalene in the Gospel of Luke and therein lies the potential reason for the omission.

Mary Magdalene was not a witness that Luke interviewed. If Luke did not have direct access to her as an eyewitness source, then he chose not to include her secondhand account.

Likewise are similar reasons for not identifying the traveling partner of Cleopas and omitting John running with Peter to see the empty tomb – neither were available witnesses to the author. (In his own eyewitness Gospel, John identifies himself as the “other disciple” who joined the race to the tomb.)^[14]

Forthright acknowledgements, exclusive specific details, omissions of information seen in other Gospels; corroboration by secular history; named witnesses; quotes; lack of personal opinions or injections; and ignored opportunities to embellish – all are hallmarks of a straightforward, true investigative report.

Is Luke’s Gospel authorship and investigative account true?

Updated October 21, 2024.

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

REFERENCES:

[1] Schaff, Philip. “Introductory Note to Irenæus Against Heresies.” Ante-Nicene Fathers. Volume I. n.d. Christian Classics Ethereal Library. 2005. <http://m.ccel.org/ccel/schaff/anf01.ix.i.html Schaff, Philip. “Introduction Note to the Epistle of Polycarp to the Philippians.” Ante-Nicene Fathers. Volume I. n.d. Christian Classics Ethereal Library. 2005. <http://m.ccel.org/ccel/schaff/anf01.iv.i.html Irenaeus of Lyons. Against Heresies. Book III, Chapters I.1, X.1, XIII.3, XIV.1, XIV.1, XIV.2 quoting Luke 1:2, XIV.3, XV.1, 3, XXIII.1. Philip Schaf, ed. Ante-Nicene Fathers. Volume I. Christian Classics Ethereal Library. 2005. <http://www.ccel.org/search/fulltext/Heresies
[2] Colossians 4; Philemon 1; 2 Titus 4. Irenaeus, Heresies. Book III, Chapter XIV.1. Aherne Cornelius. “Gospel of Saint Luke.” The Catholic Encyclopedia. Volume 9. 1910. <http://www.newadvent.org/cathen/09420a.htm >
[3] Josephus, Flavius. Antiquities of the Jews. Book XVIII, Chapter V.3, Book XX, Chapter VIII.5 & 7; Book XVII, Chapter IV.2; Book XVIII, Chapter V.3; Book XIX, Chapter VI.2; Book XX, Chapter IX.7. The Complete Works of Josephus. Trans. William Whitson. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> CR Josephus. Antiquities. Book XVII, Chapter IV.2. “Theophilus.” Jewish Encyclopedia. 2011. <https://jewishencyclopedia.com/articles/14364-theophilus>
[4] Swete, Henry Barclay. The Gospel According to St. Mark, pp. xxxvix – xl, LXX, LXXII, LXXIV-LXXV. 1902. <https://books.google.com/books?id=WcYUAAAAQAAJ&lpg=PA127&ots=f_TER300kY&dq=Seneca%20centurio%20supplicio%20pr%C3%A6positus&pg=PP1#v=onepage&q&f=false Smith, Barry D. “The Gospel of Mark.” Crandall University. n.d. <http://www.mycrandall.ca/courses/NTIntro/Mark.htm> “Introductions to Matthew.” Ryrie Study Bible. Ed. Ryrie Charles C. Trans. New American Standard. 1978. “Introductions to Matthew.” Ryrie Study Bible. “Introduction to the Book of Mark.” Ryrie Study Bible. “Introduction to the Book of Luke.”&Ryrie Study Bible. “New Testament.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/11498-new-testament> “gospel.” ReligionFacts.com. 2016. <http://www.religionfacts.com/christianity/texts/gospels.htm> Gloag, Paton J. Introduction to the Synoptic Gospels. pp 45, 204.. 1895. <http://catalog.hathitrust.org/Record/008728595>
[5] Gloag, Introduction to the Synoptic Gospels. pp 38-42. 1895. <http://catalog.hathitrust.org/Record/008728595> Smith, Barry D. “The Gospel of John.” F. 5.3.3. Crandall University. 2015. <http://www.mycrandall.ca/courses/NTIntro/John.htm Sween, Don and Nancy. “Parable.” BibleReferenceGuide.com. n.d. <http://www.biblereferenceguide.com/keywords/parable.html Sween. “Parable.” Swete. The Gospel According to St. Mark, pp. LXXIV, 83. 1902. <https://books.google.com/books?id=WcYUAAAAQAAJ&lpg=PA127&ots=f_TER300kY&dq=Seneca%20centurio%20supplicio%20pr%C3%A6positus&pg=PP1#v=onepage&q&f=false> “Luke.” Easton’s 1897 Bible Dictionary. 3^rd Edition. Christian Classics Ethereal Library. n.d. <http://www.ccel.org/e/easton/ebd/ebd/T0002300.html#T0002331> “Parable.” International Standard Bible Encyclopedia. 2018. <http://www.internationalstandardbible.com/P/parable.html> “The Parables of Jesus.” Ryrie Study Bible. “The Miracles of Jesus.” Ryrie Study Bible. Fairchild, Mary. “Miracles of Jesus: From Healing the Sick to Turning Water Into Wine.” ThoughtCo. n.d. <<https://www.learnreligions.com/miracles-of-jesus-700158>
[6] Luke 2; Acts 5. Net.bible.org. Greek text. “aprographe <582>.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/0582.html> “apographo <583>.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/0583.html> The Complete Works of Josephus. Trans. and commentary. William Whitson. 1850. <https://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q=census&f=false> Smith, William; Wayte, William; Marindin, G.E., Ed. A Dictionary of Greek and Roman Antiquities. 1890. “apographe.” <https://books.google.com/books?id=Cu89AAAAYAAJ&pg=PA403&lpg=PA403&dq=greek+word+for+census&source=bl&ots=LM1MjmCiJt&sig=1_yjJgyNxcCcSWZvf0QK69IJuMw&hl=en&sa=X&ved=0ahUKEwjx0oPA04DYAhXo6YMKHebvAEwQ6AEIejAK#v=onepage&q=register&f=false>
[7] Luke 2, 3. Net.bible.org. Luke 2:1 footnote #5 and Greek text. “hegemoneuo <2230>” Lexicon-Concordance Online Bible. Josephus. Antiquities. Book VIII, Chapter XV; Book X, Chapter IV; Book XIV, Chapter IX, & XII; Book XVIII, Chapter VI. Josephus, Flavius. The Life of Flavius Josephus. #9, 17. The Complete Works of Josephus. Trans. William Whitson. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false Josephus, Flavius. Wars of the Jews. Book I, Chapter XXVII. The Complete Works of Josephus. Trans. William Whitson. <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 II, #22. The Complete Works of Josephus. Trans. William Whitson. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> “Pontius Pilate.” Livius.org. Ed. Jona Lendering. 2014. <http://www.livius.org/pi-pm/pilate/pilate01.htm> “legate.” Encyclopædia Britannica. 2018. <https://www.britannica.com/topic/legate-Roman-official>
[8] Net.bible.org. Luke 2:1 footnote #5 and Greek text. “hegemon <2232>.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/2230.html> Josephus. Antiquities. Book VIII, Chapter XV, Book X, Chapter IV; Book XIV, Chapter IX, X, XII; Book XVIII, Chapter VI; Book XX, Chapter XVIII. Josephus. The Life of Flavius Josephus. #9, 17. Josephus. Wars. Book I, Chapter XXVII. Josephus. Against Apion. Book II, #22.
[9] John 19. Luke 24:18 footnote Ryrie Study Bible. “Cleopas.” Bible-history.com. n.d. <http://www.bible-history.com/links.php?cat=43&sub=1173&cat_name=Bible+Names+A-G&subcat_name=Cleopas>
[10] 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>
[11] NET, NIV, NLT. Luke 24. CR Mark 16.
[12] 2 Timothy 4; Philemon 1; Colossians 4.
[13] Luke 8, 24.
[14] Luke 24; John 20. Smith, Barry D. “The Gospel of John.” Fonck, Leopold. “Gospel of St. John.” The Catholic Encyclopedia. Volume 8. New York: Robert Appleton Company. 1910. New Advent. 2014. <http://www.newadvent.org/cathen/08438a.htm> Kirby, Peter. “Gospel of John.” EarlyChristianWritings.com. 2014. <http://www.earlychristianwritings.com/john.html> “The Book of John.” Quartz Hill School of Theology. 2017. <http://www.theology.edu/biblesurvey/john.htm> “Gospel of John.” Theopedia.com. Encyclopedia of biblical Christianity. n.d. <http://www.theopedia.com/Gospel_of_John>

Death Wound of the Messiah

Posted on by K.B. Vogelman

Death Wound of the Messiah

Recognized as a prophecy by both Jewish and Christian authorities alike is Zechariah 12:10 – with a few twists. Within each of their own Jewish ranks, there are differing views about the meaning of the verse as well as the Christian and Hebrew translations of one Hebrew word, daqar.

Translations of the Hebrew text word daqar as either “pierced” or “thrust him through” is the difference between the two Jewish and most Christian Bible translations.

^{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

Setting the historical context, Zechariah authored his prophetic book about the same time as the life of Zerubbabel, grandson of Jeconiah, the last sitting king in the House of David. Zerubbabel had led the Jews from Persia back to Jerusalem to rebuild the city and the Temple destroyed by Nebuchadnezzar.

Jewish sage Rabbi Rashi in The Complete Jewish Bible with Rashi Commentary referred to Sukkah (Succah) 52a where an interesting debate takes place among the Rabbis. Initially, the rabbinic discussion was centered on lust – the topic of whether men and women should be separated during worship and mourning services.

Rabbi R. Judah expressed through a question if the verse meant the Holy One would slay the Evil Inclination in the presence of both the righteous and the wicked during the Messianic age.

Sukkah 52a:

“What is the cause of the mourning?

“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?^[2]

With that question, the dialog switched direction generating a debate around the prophetic nature of Zechariah 12:10 itself.^[1] Jewish sages eventually agreed that Zechariah 12:10 refers to the Messiah and Rashi later agreed:^[3]

“…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.” – Rabbi Rashi^[4]

Jewish Bibles commonly read the Messiah will be “thrust through,” while most Christian Bibles typically translate daqar as pierced, such as by nails.^[5] Neither interpretation follows a standard Christian Bible definition.

Good News Translation and God’s Word Translation interprets daqar as “stabbed.” The Message and Contemporary English Version each translate the prophecy as piercing with a spear. Another takes the middle road, Bible in Basic English says “wounded by their hands.” ^[6]

Regardless if daqar is translated as “pierced” or “thrust through,” none of the interpretations clearly indicate the manner of how the wound was inflicted, by nails or a weapon? The answer can be found through language analysis.^[7]

Nine other times the Hebrew word daqar appears in the texts of the Old Testament or Tanakh including another in Zechariah.^[8] In all instances, daqar is used in the context of wounds inflicted by a type of weapon such as a sword or spear. Applying this word usage definition to Zechariah 12:10, the wound was inflicted by means of a type of weapon.

John’s Gospel account of the crucifixion and Resurrection of Jesus of Nazareth describes how he was both pierced by nails and had a spear thrust into his side when he was crucified.^[9] Later, John described the resurrected Jesus who suddenly appeared in a locked room where he invited the doubting Disciple Thomas to touch the healed wounds in his hands and in his side. Taking the offer, the doubtful Thomas exclaimed, “My Lord and my God!”^[10]

Were the Gospel accounts of the Jerusalem crucifixion of Jesus of Nazareth a fulfillment of the Zachariah 12:10 prophecy when the slain Messiah was deeply wounded by means of daqar?

Updated July 12, 2024.

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

REFERENCES:

[1] Sukkah 52a. Halakhah.com. Trans. Soncino Babylonian Talmud. n.d. pp 74-77, footnote #1-3. <http://www.halakhah.com/rst/moed/16b%20-%20Succah%20-%2029b-56b.pdf>
[2] Sukkah 52a, p 75. <http://www.halakhah.com/rst/moed/16b%20-%20Succah%20-%2029b-56b.pdf>
[3] “Rashi (Solomon Bar Isaac).” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/13862-solomon-b-isaac-rashi>
[4] The Complete Jewish Bible – with Rashi Commentary. Zechariah 12:10. <https://www.chabad.org/library/bible_cdo/aid/16216#showrashi=true>
[5] “daqar.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/hebrew/1856.html> Benner, Jeff A. Ancient Hebrew Research Center. “Zechariah 12:10 | “Pierced him” or “Pierced me?”” 2022. <https://www.ancient-hebrew.org/studies-verses/zechariah-12-10-pierced-him-or-pierced-me.htm> Benner, Jeff A. Ancient Hebrew Research Center. Zechariah 12:10. image. 2022. <https://www.ancient-hebrew.org/studies-verses/files/landing_zechariah.png>
[6] 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>
[7] 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>
[8] “daqar.” NetBible.org. Hebrew text. <http://classic.net.bible.org/search.php?search=hebrew_strict_index:01856>
[9] John 19. NetBible.org. Greek text. Strong. “nusso <3572>” CR Matthew 27; Mark 15; Luke 23.
[10] John 20.

Implications of the Miracles

Posted on by K.B. Vogelman

Implications of the Miracles

Various reports of miracles, signs and wonders based on witness accounts are recounted by the authors of the Gospels. Some critics allege the Gospels are fictional books devised by Christian conspirators where restated miracles were used to make Jesus appear to be the Messiah.^[1]

Restoring a withered hand; giving sight to a man born blind; and raising people from the dead cannot be performed by medical professionals even with today’s modern medical advancements. Having power over the weather is a feat that cannot be replicated.

Cast-out demons recognized Jesus as the Son of God and always obeyed him. Exorcisms are difficult and dangerous, performed only by a few brave professionals who invoke the power of Jesus.

Possibly 35 miracles are recorded before the crucifixion of Jesus though some may be the same miracle recounted differently.^[2] Analysis of the four Gospel accounts through literary analysis is revealing.

Less than a third of the miracles are uniquely reported by the three Synoptic Gospels of Matthew, Mark and Luke – 5 by Matthew, 3 by Mark, and 5 by Luke and plus 5 narrated by John, totaling 17 exclusively chronicled miracles.^[3] Healing the Centurion’s son in Matthew and Jarius’ daughter in Mark and Luke involve two different sets of circumstances in location, position and by name.^[4]

Only one miracle is common to all four Gospels – the feeding of the 5000. Perhaps the most famous miracles is Jesus walking on water and it does not even appear in Luke!

All four Gospels contain accounts of Jewish religious leaders wanting retribution for Jesus when he performed miracles on the Sabbath. Ironically, Jewish leaders acknowledged miracles had occurred in order to criticize Jesus for performing them on the Sabbath.^[5]

Miracles performed by Jesus of Nazareth in the Gospels could demonstrate that Jesus is the Messiah, according to a Rabbi sage. At least one modern Jewish authority agrees with the accounts of miracles in the Gospels noting they define Jesus as a “miracle maker.”^[6]

“…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

Jewish sage Rabbi Maimonides authored Mishneh Torah circa 1180 AD launching him into celebrity status and greatly impacted the Jewish community who sent him fan letters, often with questions.^[7] Maimonides’ responses to these letters are known as Responsa (Teshuvot).^[8]

One question posed by Rabbi Jacob al-Fayumi was in reference to the Isaiah 52-53 parashah prophecy. The Responsa, known as the Epistle Concerning Yemen, clarified Maimonides’ views about “the signs and wonders” performed by the Messiah:^[9]

“…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…” – Rabbi Maimonides

Detailed by all four Gospels, the greatest miracle story ever told is the self-resurrection from the dead by Jesus of Nazareth himself – the sole basis of Christianity. No credible evidence has ever been produced to debunk the miracle of the Resurrection.^[10]

Often overlooked are the miracles, signs and wonders recounted after the Resurrection. Nearly half were performed after that point.

Luke includes the eyewitness statement of Cleopas when the resurrected Jesus unknowingly appeared to him and his traveling partner on the road to Emmaus; sat down to dinner and prayed with him; then he vanished before their eyes.^[11]

Later that evening, Mark and Luke described when the resurrected Jesus suddenly appeared inside a locked room terrifying those present.^[12]John exclusively reports it happened again 8 days later with Disciple Thomas present.^[13]

John describes two more miracles that occurred days later at the Sea of Tiberius (Sea of Galilee).^[14]Outside of the Gospels in the Book of Acts written by the author of the Gospel of Luke, Jesus rose in the sky and disappeared into a cloud.^[15]

Miracles of Jesus of Nazareth also appear outside the Gospels in the Book of Acts.^[16] Disciple Peter addressed the miracles performed by Jesus of Nazareth:

^{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)

Do miracles attest to 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?

Updated December 11, 2024.

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

REFERENCES:

[1] 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>
[2] “The Miracles of Jesus.” Bible.org. 2018. <https://bible.org/series/miracles-jesus> Fairchild, Mary. “Miracles of Jesus: Healing the Sick to Turning Water Into Wine.” ThoughtCo. n.d. <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>
[3] Fairchild. “37 Miracles of Jesus.” Ryrie. “The Miracles of Jesus.”
[4] Matthew 9:18; Mark 5:2 1; Luke 8:40; John 2:3, 4:46, 11:1.
[5] Matthew 12; Mark 3; Luke 6, 13; John 5, 9.
[6] “Jesus.” Encyclopaedia Judaica. p 246. CR “Jesus.” Encyclopedia.com. <https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/jesus> “Miracles.” YouTube. photo. 2017. <https://i0.wp.com/theodds.website/wp-content/uploads/2018/05/Miracles-image.jpg?resize=300%2C169>
[7] 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> “Melachim uMilchamot.” Chabad.org. n.d. Chapter 11.3. <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>
[8] Mangel, Nissen. “Responsa.” Publisher: Kehot Publication Society. 2018. Chabad.org. 2014. <http://www.chabad.org/library/article_cdo/aid/107783/jewish/Responsa.htm>
[9] Isaiah 52:15. 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>
[10] Matthew 28; Mark 16; Luke 24; John 20; I Corinthians 15. Strobel, Lee. The Case For Christ. 1998. Part 3.
[11] Luke 24; CR Mark 16.
[12] Mark 16; Luke 24. NET.
[13] John 20. NRSV.
[14] 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>
[15] Acts 1.
[16] 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.” pp 251. 1912. <http://books.google.com/books?id=lfoOtGOcIBYC&lpg=PA594&ots=6qoCfVVUz7&dq=wave%20sheaf%20encyclopedia&pg=PA594#v=onepage&q&f=false&gt