Death Wound of the Messiah

Posted on by K.B. Vogelman

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

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 are differing views about the meaning of the verse.

An interesting debate that had taken place about the meaning of the verse among the Rabbis hundreds of years earlier. Initially, the rabbinic discussion focused on the topic of lust – whether men and women should be separated during worship and mourning services.

Rabbi R. Judah expressed through a question asking 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. The Rabbi’s question changed the discussion:

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?^[1]

With that question, the dialog switched direction generating a debate around the prophetic nature of Zechariah 12:10 itself.^[2] Jewish sages since then have generally concurred that Zechariah 12:10 refers to the Messiah.

Rabbi Rash, not fully committed, commented in The Complete Jewish Bible with Rashi Commentary:^[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]

Christian and Hebrew translations pose the biggest controversy centering around one Hebrew word, daqar. Translation of the word as either “pierced” or “thrust him through” is 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

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 of the interpretations are manifestly consistent with historical scriptural usage of the word.

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 with Bible in Basic English saying “wounded by their hands.”^[6]

Regardless if the Hebrew word is translated as “pierced” or “thrust through,” none of the interpretations clearly solves the dilemma of the manner of how the wound was to be inflicted – by nails or by a weapon? The answer may be found through scriptural language analysis.^[7]

Nine other times the Hebrew word daqar appears in the texts of the Old Testament/Tanakh including another appearance of the word 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 of daqar 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, feet and in his side. Taking the offer, the doubtful Thomas exclaimed in an excited utterance , “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 January 20, 2026.

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

REFERENCES:

[1] Sukkah 52a, p 75. <http://www.halakhah.com/rst/moed/16b%20-%20Succah%20-%2029b-56b.pdf>
[2] 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>
[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.

Psalms 22 – a Catch 22 Crucifixion Prophecy

Posted on by K.B. Vogelman

Psalms 22 – a Catch 22 Crucifixion Prophecy

Psalms 22 is retrospectively viewed by Christians as a foreshadowing or a prophecy consistent with Isaiah’s and Zechariah’s Messiah prophecies. Some say it is neither, rather a falsehood.^[1]

Prophecies are challenging due to many factors and, in some cases, it may be clarified by other prophecies.^[2] Typically not straightforward nor easy to understand, a prophecy is often not fully or clearly understood until a full realization that the foretold event did, in fact, occur.

To have prophetic qualities, Psalm 22 would need to predict details about a crucifixion that are precise enough to avoid conjecture. Written at a time when the Roman Empire did not yet exist, the Psalm’s content appears even more prophetic because the Roman-style crucifixion had not yet been devised.

“I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted away within me. My strength is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death. Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet. I can count all my bones; people stare and gloat over me.”^[3]

Not quoted by a crucifixion victim known by Jewish historian Josephus nor is it a quote from any other Roman historians who documented Roman crucifixions. The description was written by King David in Psalms 22 centuries earlier, yet the depiction is wholly consistent with that of a Roman crucifixion victim.

Rabbi sages do not consider the Psalms as a book of prophecy although renowned Jewish sage Rabbi Rashi twice identified Psalms 22 verses as having futuristic implications involving David and the Messiah. Rashi commented, “David recited this prayer for the future” and later for verse 27, he commented “The humble shall eat” meaning “at the time of our redemption in the days of our Messiah.”^[4]

Josephus described an occasion where he was traveling with the Roman military when they came upon three of his Jewish acquaintances among many others being crucified along the road to Thecoa, not far from Bethlehem.^[5] Struck with compassion, he pleaded personally to Titus Caesar to have mercy who then commanded the victims to be taken down from their crosses and treated by Roman physicians, but still only one survived.

Inflicted extreme suffering, specific actions, and spoken words in Psalms 22 are remarkably similar to the Gospel accounts of the crucifixion of Jesus of Nazareth. Eyewitness John’s Gospel account says it succinctly:

^JN19:17-18 “Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgotha).” Here they crucified him, and with him two others—one on each side and Jesus in the middle.

Raising the bar for prophetic difficulty are very distinct actions from Psalms 22 – quotes and explicit activities by persons other than the victim. Such activities could not be replicated by the single victim though both occurred, according to Gospel accounts:

^{PS 22:7-8}All who see me mock me; they hurl insults, shaking their heads: “He trusts in the LORD; let the LORD rescue him. Let him deliver him, since he delights in him.”_(NIV)

^{LK 23:35-36} “The people stood watching, and the rulers even sneered at him. They said, “He saved others; let him save himself if he is the Christ of God, the Chosen One. The soldiers also came up and mocked him.” _(NIV)

^{PS 22:18} “They divide my clothes among themselves and throw dice for my garments.”_(NIV)

^MK15:24 “And they crucified him. Dividing up his clothes, they cast lots to see what each would get.”_(NIV)

A quote, “My God, my God, why have you forsaken me?” opens Psalms 22 in the first verse. These words were uttered by Jesus when he was in agony dying on the cross:

^{Ps 22:1} “My God, my God, why have you forsaken me?” _(NIV)

^{MT 27:45-46, MK 15:33-34} “Now from the sixth hour until the ninth hour there was darkness over all the land. And about the ninth hour Jesus cried out with a loud voice, saying, ‘Eli, Eli, lama sabachthani?” that is, “My God, My God, why have You forsaken Me?’”_(NIV)

By the time Jesus moaned these words, he had already endured severe flogging, exposed raw flesh, severe blood loss, acute dehydration, exposure to the weather, hanging by nails from the cross, labored and painful breathing and in state of shock. In his excruciating misery and naked humiliation, he would have seen and heard the gawking and sneering crowd with their taunts and insults.

If Psalms 22 is prophetic Jesus would have to know in advance – before his arrest, trial, and crucifixion by the most unlikely collusion between the Jews and their hated Roman enemies – there would a moment on the cross to quote these words to fulfill the prophecy of the Psalm.

If Jesus was a fraud, it would have been fully dependent upon Psalms 22 being prophetic or else a false Messiah could not sell the fraud. Said another way, Psalms 22 had to be prophetic in order to advance a false Messiah narrative; otherwise, quoting from the Psalm would be no more than a pointless coincidence.

Catch 22

What are the odds that Psalms 22 is a Messiah prophecy that was fulfilled by the crucifixion of Jesus?

Updated November 13, 2025.

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

REFERENCES:

[1] Green, James. Psalm 22: Is it a Prophecy about Christ?” CultoftheLivingGod. n.d.<http://www.cultofthelivinggod.net/islam/Psalm%2022%20-Prophecy%20about%20Christ.htm > Berkovitz, Abraham J. The Torah. ““My God, My God, Why Have You Forsaken Me?” — Jesus or Esther?” 2022. <https://www.thetorah.com/article/my-god-my-god-why-have-you-forsaken-me-jesus-or-esther >
[2] Bugg, Michael. “Types of Prophecy and Prophetic Types.” Hebrew Root. n.d. <http://www.hebrewroot.com/Articles/prophetic_types.htm> Brooks, Carol. “Prophecy.” InPlainSite.org. <http://www.inplainsite.org/html/old_testament_prophecy.html> “Plaster Miodu. Psalm 22: Na krańce ciemności.” (translated: “Honeycomb. Psalm 22: To the ends of darkness.”) YouTube. image. 2015. <https://i.ytimg.com/vi/rUjYzzjEHfw/maxresdefault.jpg>
[3] Psalms 22:14-17. NIV.
[4] The Complete Jewish Bible – with Rashi Commentary. Online English translation of the Tanakh (Jewish Bible) with Rashi’s commentary. n.d. <https://www.chabad.org/library/bible_cdo/aid/16243/showrashi/true
[5] Josephus, Flavius. The Life of Flavius Josephus. #75. 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> “Thecoa.” Bible History Online. 2017. <http://www.bible-history.com/geography/ancient-israel/thecoa.html>

Horrors of Death by Crucifixion

Posted on by K.B. Vogelman

Horrors of Death By Crucifixion

Jesus of Nazareth was crucified and died on the cross according to all four Gospels. In contradiction, some opposing theories, including a major world religion, claim Jesus did not actually die on the cross…even if he was crucified.^[1]

Crucifixion was meant to kill without survivors. In addition to the four Gospel authors, others wrote of crucifixions including historian Josephus and the great Roman orator and lawyer, Cicero.

Roman capital execution by crucifixion followed a well-honed process. Horrors of crucifixion can be described in no less than graphic terms. In fact, the English word “excruciating” is derived from the word “crucify” or “crux” meaning cross.^[2]

Modern medical science has corroborated the effects of a Roman scourging and crucifixion referenced by historical sources.^[3] PhD level research in the fields of forensics, pathology, and modern medicine articulate the horrific impacts.^[4]

First, the victim was flogged or scourged by a multi-tipped whip containing fragments of metal or bone intended to rip the flesh off the victim. It inflicted terrible pain and weakened the victim through loss of blood causing severe dehydration and thirst, induced shock, and could even lead to death before the actual crucifixion.

Next, it is believed the condemned were often forced to carry their own patibulum (crossbeams) weighing about 75 to 125 pounds on the long trek to a conspicuous public place of execution outside the city walls. Awaiting there were upright posts or stipes left in place, as historical evidence suggests, because of the frequency of use and scarcity of wood.

Once at the crucifixion site, the execution detail stripped off the clothing of the victims; forced them down to the ground in their open wounds; and were affixed to the patibulum by nails and possibly supported with ropes. The patibulum was then fitted onto the upright stipes where the job was finished by nailing their feet to the stipes.

Crucifixion victims shredded by flogging were faced with enduring a humiliating and slow death. Suffering included severe dehydration, exposure and unspeakable pain.

Each breath caused more excruciating pain, the consequence of hanging by extended arms. The victim had to push up full body weight on nailed feet which, at the same time, pulled at the nail wounds driven through nerves in the wrists.

Hypothermia would have added to the misery. The average of 59° April temperature in Jerusalem ranged from lows as far down as 49°F to highs in the 70s°F.^[5]

Exposure was compounded by wind chill, moisture from blood and sweat, and the severe injuries inflicted by scourging and being nailed to the cross. Gospels accounts report Peter warming by a fire in the courtyard the night of the trial and the crucifixion of Jesus began in the morning around 9:00am.

As if the physical torture wasn’t enough, there was the mental torment of humiliation by being stripped of clothing and hanging from the cross at a high traffic location as a spectacle for staring passers-by who, along with the Roman soldiers, shouted insults at the victim. Hanging defenseless, bloodied and fully exposed on the cross, the sufferer was subject to becoming living carrion for scavenging animals and birds.

Victims most likely died from hypovolemic shock (blood circulation complications) or a combination of other factors.^[6] Death was believed to be hastened by breaking the legs of the victim such as mentioned in the Gospel accounts of the two thieves crucified with Jesus.

Roman judicial crucifixions were overseen by an execution squad consisting of a centurion, exactor mortis, and four soldiers known as a quaternion.^[7] In charge of the execution, the centurion was responsible for reporting back to the governing authority when the execution had been completed.^[8] Failure to complete his duty could have dire consequences – survival of a crucifixion victim was not an option.^[9]

Archeological evidence of a crucifixion was found in an ancient cemetery excavated in 1968 by Vassilios Tzaferis of the Israel Department of Antiquities.^[10] Pottery shards in the tomb dated to the period that followed King Herod’s dynasty up to 70 AD.

One adult male’s remains, those of “Yehohanan, the son of Hagakol,” were identified by anthropologists to have died by crucifixion, his heel bone pierced by a bent 4.5 inch nail. Remains of the olive wood cross were still attached between the nail bend and the heel bone as well as a remnant of the acacia or pistacia wooden plaque between the head of the nail and outside of the heel bone. The lower leg bones had been splintered by a sharp blow.

Forensic, pathology, and medical research; antiquity historical references; an archeological discovery and anthropology research all remarkably corroborate the circumstances of the crucifixion details in the Gospel accounts.

Considering the scientific information that substantiates historical references, how believable are the Gospel accounts saying that Jesus of Nazareth died by means of crucifixion ?

Updated January 25, 2026.

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

REFERENCES:

Gospel accounts of the crucifixion of Jesus: Matthew 27:26-56; Mark 15:15-41; Luke 23:20-49; John 19:1-35.

[1] Shah, Zia. “Jesus did not die on the cross!” For Christians, To be Born Again in Islam! 2012. <https://islamforwest.org/article/jesus-did-not-die-on-the-cross rel=”nofollow”> Quran 4:157, Pickthall translation. <http://www.islam101.com/quran/QTP/index.htm > Hill, Kate, “The Physical Death of Jesus Christ: The “Swoon Theory” and the Medical Response.” 2015. Providence College. <http://digitalcommons.providence.edu/cgi/viewcontent.cgi?article=1000&context=faith_science_2015> Samuelsson, Gunnar. Crucifixion in Antiquity. 2011. Tübingen, Germany: Mohr Siebeck. <https://www.academia.edu/4167205/Crucifixion_in_Early_Christianityrel=”nofollow”>
[2] “excruciating.” Dictionary.com. 2017. <http://www.dictionary.com>   “crucifixion.” Merriam-Webster. 2017 <http://www.merriam-webster.com>
[3] Cicero. Secondary Orations Against Verres, Book 5, Chapter LXVI. Zias, Joe. Joe.Zias.com. “Crucifixion in Antiquity – The Anthropological Evidence.” 2009. Archive.org. <http://web.archive.org/web/20121211060740/http://www.joezias.com/CrucifixionAntiquity.html> Josephus, Flavius. The Life of Flavius Josephus. #75. Google Books. n.d. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[4] Edwards, William D.; Gabel,Wesley J.; Hosmer, Floyd E. The Journal of the American Medical Association. “On The Physical Death of JesusChrist.” March 21, 1986, Volume 256 <http://hopechurchonline.net/pdf/JAMA_article_The_Crucifixion_of_Jesus_Christ.pdf> Zugibe, Frederick T., PhD. E-Forensic Medicine. “Turin Lecture: Forensic and Clinical Knowledge of the Practice of Crucifixion.” 2005. <http://web.archive.org/web/20130925103021/http://e-forensicmedicine.net/Turin2000.htm> Cilliers, L. & Retief F. P. U.S. National Library of Medicine|National Institute of Health. “The history and pathology of crucifixion.” Dec;93(12):938-41. <http://www.ncbi.nlm.nih.gov/pubmed/14750495>   Maslen and Mitchell. Journal of the Royal Society of Medicine. “Medical theories on the cause of death in crucifixion.” 2006. <http://www.ncbi.nlm.nih.gov/pubmed/14750495>
[5] “Weather in April in Jerusalem.” Climatemps.com. <http://www.jerusalem.climatemps.com/april.php>   “Jerusalem.” HolidayWeather.com. <http://www.holiday-weather.com/jerusalem/averages/april> McCullough, Lynne, M.D. and Arora, Sanjay, M.D. AAFP.org. 2004 Dec 15. http://www.aafp.org/afp/2004/1215/p2325.html> Li, James, M.D. “Hypothermia.” Sep 09, 2016. <http://emedicine.medscape.com/article/770542-overview#a5> “Ancient Roman “Crucifixion Spike” 1^st – 2^nd Century AD.” Ancient Resource. photo. 2020. <http://www.ancientresource.com/lots/roman/crucifixion-nails-spikes.html>
[6] Cilliers & Retief. “The history and pathology of crucifixion.” Zugibe. “Turin Lecture – Forensic and Clinical Knowledge of the Practice of Crucifixion.” Maslen and Mitchell. “Medical theories on the cause of death in crucifixion.” Alchin, Linda. Tribunes and Triumphs. “Roman Crucifixion.” 2008. <http://www.tribunesandtriumphs.org/roman-life/roman-crucifixion.htm> Zias. “Crucifixion in Antiquity – The Anthropological Evidence.” Champlain, Edward. Zugibe. “Turin Lecture – Forensic and Clinical Knowledge of the Practice of Crucifixion.” Geberth, Vernon J. “State Sponsored Torture in Rome: A Forensic Inquiry and Medicolegal Analysis of the Crucifixion of Jesus Christ.” 2012. Reprint: AAFS Proceedings Annual Scientific Meeting Washington, D.C. February 18-23. pp 176-177. 2008. <https://r.search.yahoo.com/_ylt=AwrNZs.XOMplcmMnC3wPxQt.;_ylu=Y29sbwNiZjEEcG9zAzEEdnRpZAMEc2VjA3Ny/RV=2/RE=1707780375/RO=10/RU=http%3a%2f%2fwww.practicalhomicide.com%2fResearch%2fRome2012.doc/RK=2/RS=c4KuoiEJ.qGr7k28di3AscjU6i0-> Champlain, Edward. Nero. Harvard University Press. p 1222009. <https://books.google.com/books?id=30Wa-l9B5IoC&lpg=PA122&ots=nw4edgV_xw&dq=crucifixion%2C%20tacitus&pg=PP1#v=onepage&q&f=false> Champlain, Edward. Nero. Harvard University Press. p 122. 2009. <https://books.google.com/books?id=30Wa-l9B5IoC&lpg=PA122&ots=nw4edgV_xw&dq=crucifixion%2C%20tacitus&pg=PP1#v=onepage&q&f=false>
[7] Zugibe. “Turin Lecture – Forensic and Clinical Knowledge of the Practice of Crucifixion.
[8] Santala, Risto. The Messiah In The New Testament In The Light Of Rabbinical Writings. Trans. William Kinnaird. “Jesus Before The Representatives of the Roman State.” 1993. <http://www.kolumbus.fi/risto.santala/rsla/Nt/index.html>   Swete, Henry Barclay. The Gospel According to St. Mark, The Greek Text with Notes and Indices. 1902. Google Books. <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>
[9] Seneca, Lucius Annaeus. “Seneca’s Essays Volume I.” Moral Essays. Book III. “To Novatus on Anger+.” Book I. The Stoic Legacy to the Renaissance. <http://www.stoics.com/seneca_essays_book_1.html#ANGER1>   Josephus, Flavius. Wars of the Jews. Book VI, Chapter IV, Chapter VII. Google Books. n.d. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> Shimron, Aryeh. The U.S. Sun. 2022. photo. Last accessed 12 Sept. 2022. <https://www.the-sun.com/news/1672868/nails-crucify-jesus-fragments-bone/#>
[10] Shanks, Hershel. “Crucifixion Bone Fragment, 21 CE.” The Center for Online Judaic Studies. 2004. <http://cojs.org/crucifixion_bone_fragment-_21_ce> Tzaferis, Vassilios. Bible Archaeology Society. “Crucifixion – the Archaelogical Evidence.” n.d. <https://www.biblicalarchaeology.org/daily/biblical-topics/crucifixion/a-tomb-in-jerusalem-reveals-the-history-of-crucifixion-and-roman-crucifixion-methods>