Tag: Zechariah messiah prophecy

Jeremiah – (Don’t Kill) the Messenger

Posted on by K.B. Vogelman

Jeremiah – (Don’t Kill) the Messenger

 

Jeremiah was tasked by God to foretell news to kings and people of Jerusalem at a time when it was not uncommon to kill the messenger if the news was not welcome.[1] It didn’t matter that sprinkled in were reassuring prophecies of good news about the coming Messiah and the regathering the nation of the Hebrews.

While Josiah was king of Judah, Jeremiah foretold Jerusalem would meet the judgement of total destruction – captives, many killed and treasures lost. The Hebrew people had willfully and repeatedly broke the Covenant they agreed to uphold when God gave it to them at Mt. Sinai.[2]

Death plots, even by his own family, were orchestrated to kill Jeremiah.[3] Passhur, chief of security for the priests, had Jeremiah flogged and put in stocks near the Temple.[4]

Released, Jeremiah forewarned Passhur of the manner of his death, that of his family and friends. Specifically, “the king of Babylon” would strike them with terror.[5]

Continuing their defiance and evil ways, such as sex with pagan gods and sacrificing to them their own children, drew the wrath of God setting the scene for the curse of Jeconiah (aka Jehoiachin).[6] God sent a judgement message through Jeremiah to both Jeconiah and his father King Jehoiakim, son of Josiah.

For Jehoaikim, it was a death sentence. Jechoniah’s judgement, instead, was that none of his sons would sit on the throne of David, in fact, they would not even prosper.[7]

Just five verses later, Jeremiah makes clear that in-spite-of God’s judgement, David’s royal lineage would not end.[8] God explicitly promised another king would be raised up from the Branch of David:

Jer 23:5 “”Behold, the days are coming,” declares the LORD, “When I will raise up for David a righteous Branch; And He will reign as king and act wisely And do justice and righteousness in the land.”(NASB)

Nebuchadnezzar’s army attacked Jerusalem fulfilling the judgement prophecy wreaking havoc and destruction on Jerusalem while taking captives.[9] One of those captives with special skills and pedigree was indeed King Jeconiah as well as and another future high-profile Biblical figure – Daniel.[10]

Over the next 10 years Nebuchadnezzar’s puppet King Zedekiah, brother of Jeconiah, had learned nothing from the judgment of his father and brother by continuing to ignore and offend both King Nebuchadnezzar and God.[11] Having had enough, Nebuchadnezzar took action against Jerusalem once again.

Meanwhile, Irijah, captain of the Guards in Jerusalem, accused Jeremiah of being a traitor and then had him arrested, tried, flogged and thrown into a dungeon.[11] Jeremiah’s nemesis, Pashhur, along with three others approached Zedekiah advising the King that the prophet should be killed because his prophecies were demoralizing the troops.[12]

Zedekiah allowed Pashhur and cohorts to do as they wanted. They then lowered Jeremiah into an old cistern deep with mud and left him to starve to death.[13]

Ebed Melech, an Ethiopian official at the palace, heard of Jeremiah’s plight. While King Zedekiah was conducting royal business at the Benjamin Gate away from the strict protocols of the palace, Ebed took the opportunity to inform the King of Jeremiah’s situation.

Quietly King Zedekiah instructed Ebed how to secretly rescue the prophet from the cistern. Jeremiah was moved to an outdoor prison yard and given a scant daily ration of bread.[14]

Puppet Zedekiah came to realize the truthfulness of Jeremiah’s prophecies when Nebuchadnezzar again besieged Jerusalem. The King secretly questioned the prophet seeking his guidance, but it was too late.[15]

During his confinement God sent another message to Jeremiah to address worries that God had rejected Israel and Judah saying the throne of David would never end. Jeremiah foretold that the nations would one day be regathered and restored, then issued a second Branch of David prophecy:

Jer. 33:14-15, 17 “‘The days are coming,’ declares the LORD, ‘when I will fulfil the gracious promise I made to the house of Israel and to the house of Judah.  In those days and at that time I will make a righteous Branch sprout from David’s line; he will do what is just and right in the land… For thus says the LORD, ‘David shall never lack a man to sit on the throne of the house of Israel…” (NASB)

Emphasized were the trustworthiness of Jeremiah’s prophecies of God’s promises to Israel and Judah as well as His promises to Abraham, Isaac, Jacob and David. It was not just a promise with a limited guarantee or a warranty – God said it was unconditionally ironclad using an analogy of astronomy:

Jer. 33:20-21 “”Thus says the LORD, ‘If you can break My covenant for the day and My covenant for the night, so that day and night will not be at their appointed time, then My covenant may also be broken with David My servant so that he will not have a son to reign on his throne, and with the Levitical priests, My ministers.” (NASB)

When Babylon attacked, Zedekiah was given a choice:  live, or fight and die. Choosing to surrender to the Babylonians, Zedekiah still tried to escape Nebuchadnezzar’s army, was captured and tortured.[16]

Jeremiah’s reputation as a prophet had become known to the Babylonian King. Remaining imprisoned in the court yard during the siege, Jeremiah was rescued by the command of none other than King Nebuchadnezzar!

Orders issued by Nebuchadnezzar to his top commander, Nebuzaradan, was to find the prophet during their attack of Jerusalem, protect him and do whatever he asked. Jeremiah was released in Gedaliah, given food and a gift.[17]

The Book of Jeremiah issued numerous detailed prophecies, many that came true in a single lifetime. Are the future Branch promises of God issued through Jeremiah reliable prophecies about the Messiah and the regathering of Judah and Israel back in Jerusalem?

 

Updated June 14, 2024.


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REFERENCES:

[1] Jeremiah 1; 37:17.
[2] Jeremiah 3:6; chapters 1-15.
[3] Jeremiah 11-12.
[4]Jeremiah 17-18, 20, 26.
[5] Jeremiah 20:4-6. “Jehoiakim.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/8562-jehoiakim>  “Jehoiachin.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/8543-jeconiah>
[6] CR II Chronicles 36:11-14; Jeremiah 3:2; 7:22-26, 31.
[7] CR Jeremiah 36:30-32.
[8] Jeremiah 24; 29; Daniel 1:4.
[9] Daniel 1.
[10] Chronicles 36:12; Jeremiah 27:20; 32:2; 37:1-2.  Bakon, Shimon. “Zedekiah: The Last King of Judah.” Jewish Bible Quarterly. Vol. 36, No. 2, 2008.   <http://jbq.jewishbible.org/assets/Uploads/362/362_zedekiah.pdf>
[11] Jeremiah 37:13-16; 38:6, 13, 24-28.
[12] Jeremiah 38:1-6.
[13] Jeremiah 14:3; 38:5-6, 9.  “Jeremiah in the Cistern.” HeartofaReadyHeart. Image. 2009. <http://heartofareadywriter.blogspot.com/2009/10/august-27th-prophet-persecuted.html> 
[14] Jeremiah 37:21; 39:16-18.
[15] Jeremiah 37:17; 38:14. CR 37:3-10.
[16] Jeremiah 38:17.
[17] Jeremiah 39; 40; 43:6.

Crucifixion Prophecies of the Messiah

Posted on by K.B. Vogelman

Crucifixion Prophecies of the Messiah

 

Jesus of Nazareth pointed to prophecies that were to be fulfilled by the Messiah, according to Gospels Mark and Luke, although no one specific prophecy is sited. Jesus told the Disciples, “everything that is written about the Son of Man by the prophets will be accomplished.”[1]

Prophecies are seldom as clear as Micah’s Bethlehem prophecy predicting the Ruler of Israel would come from Bethlehem or Zechariah’s prophecy foretelling the King of Israel would come riding on the foal of a donkey.[2] Some are delivered in perplexing, oracle-style prophecies often requiring knowledge of historical context, analogies or symbolisms, and intermingling the present and future.[3]

Three parashahs or passages from the Old Testament, the Tenakh, are the focus of potential crucifixion prophecies – Psalms 22:1-24, Isaiah 52:13-53:12 and Zechariah 12:8-14. Historical and modern medical analysis are consistent with them.

Historical context substantiating the Gospels first comes from Cicero, Rome’s most celebrated orator and lawyer, describing the details of a crucifixion. In a murder prosecution case, he described how a victim of a Roman crucifixion was first scourged, “exposed to torture and nailed on that cross” – it was “the most miserable and the most painful punishment appropriate to slaves alone.”[4]

Jewish historian Josephus additionally wrote in several accounts about the terrors of crucifixion and how it became a commonplace means to kill Jews, convicted or innocent. Rescued victims from the cross did not even survive the attempted crucifixions as attested by his own personal experience.[5]

Judaism and Christianity have disagreements on the exact meaning of Messiah prophecies, even within their own ranks. One exception; however, they virtually all agree on one aspect in the Zechariah 12:10 prophecy.

Succinctly, the prophecy foretells the Messiah will be killed and “… they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.” Christianity points to the Gospel accounts that describe Jesus being pierced by nails and thrust with a spear.[6]

A potential Psalms prophecy of a death by crucifixion is the well-known yet controversial, Psalms 22, depicting a man whose “bones [are] out of joint,” “heart has turned to wax,” “tongue sticks to the roof of my mouth,” and “they have pierced my hands and feet.” Psalm 22 also describes the psychological torture of enduring agony, humiliation, taunting and insults.[7]

Modern forensic medical expert analysis of a crucifixion provides further context. The act of merely trying to take a breath added to the excruciating pain of being nailed to a cross by pulling at the nail wounds driven through nerves in the wrists while pushing up full body weight on nailed feet. Many of the crucifixion victims most likely died by asphyxiation.[8]

Isaiah’s 52-53 parashah is a graphic depiction wholly consistent with that of a Roman crucifixion. Further details in the passage describe how “My Servant” will be treated.

Virtually all Bibles for Isaiah 53:5 contains the word chalal, one of those words that have multiple definitions. Two main definitions categories are either a form meaning “to profane, defile, pollute, desecrate” or “to wound (fatally), bore through, pierce, bore.”

Christian Bibles, in about a 50/50 split, translate chalal as either “pierced” or “wounded.” Jewish Bibles likewise interpret chalal differently with the Jewish Publication Society and the William Davidson translations use “wounded” while The Complete Jewish Bible uses the word “pained.

“My Servant” is depicted to have a physical “appearance was so disfigured beyond that of any man and his form marred beyond human likeness.” Described next, the mental anguish of suffering of his soul,” is “despised and rejected by men” and is considered “stricken by God, smitten by him, and afflicted.”[9]

Jewish authorities are virtually silent on the parashah as a whole being a prophecy about the Messiah yet 6 of the 15 verses – 52:13, 15, 53:2, 3, 5, 7 – are considered by various Jewish authorities to be prophecies about the Messiah.[10] Talmud tractate Sanhedrin 98b quotes Isaiah 53:3 as the prophetic basis for one of the names of the Messiah.[11]

Independently of his contributions to the Talmud, Jose the Galilean wrote the Messiah would be wounded for our transgressions quoting from Isaiah 53.7.[12] He quoted Isaiah 53:5 declaring it is a prophecy referring to “King Messiah” who would be “wounded” for our transgressions.

Rabbi Maimonides similarly identified the Messiah as the subject of Isaiah 52:15 and 53:2. The Rabbi sage expounded the Messiah could be identified by his origins and his wonders.

Rabbi Moshe Kohen ibn Crispin boldly disagreed with the prevailing Jewish view that “My Servant” is a metaphor referring to the nation of Israel, rather “My Servant” in Isaiah 52:13 refers to “King Messiah.”[13]12 Crispin is renowned for his twelfth century authorship of Sefer ha-Musar meaning the Book of Instruction.

Days before entering Jerusalem for the last time, Jesus forewarned his Disciples predicting what he was about to endure as foretold by the prophets: 

LK 18:31-32 “Jesus took the Twelve aside and told them, “We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled. He will be turned over to the Gentiles. They will mock him, insult him, spit on him, flog him and kill him.”(NIV)

History, Judaism and Christainity affirm that Jesus of Nazareth was subjected to the horrific physical and psychological designs of a crucifixion consistent with accounts of historians and modern forensic science analysis. Is crucifixion predicted in the Messiah prophecies foretelling the manner of suffering and death by the Messiah?

Rabbi Crispin profoundly summed up the challenge for each person to arrive at his or her own conclusion about the prophecies:

“… if any one should arise claiming to be himself the Messiah, we may reflect, and look to see whether we can observe in him any resemblance to the traits described here:  if there is any such resemblance, then we may believe that he is the Messiah our righteousness; but if not, we cannot do so.”[14] – Rabbi Crispin

 

Updated February 12, 2024.

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

REFERENCES:

[1] Like 18:31. NASB. Luke 18:31-34;24:26. CR Mark 18:31, 1931; Luke 22:37.
[2] Micah 5:2; Zechariah 9:9.
[3] Psalms 78:1-3; Hosea 12:10. Boucher, Madeleine I. “The Parables.” Excerpt from The Parables. Washington, DE:  Michael Glazier, Inc. 1980.  PBS|Frontline. n.d. <http://www.pbs.org/wgbh/pages/frontline/shows/religion/jesus/parables.html>   Bugg, Michael. “Types of Prophecy and Prophetic Types.” Hebrew Root. n.d. <http://www.hebrewroot.com/Articles/prophetic_types.htm>
[4] Cicero, Marcus Tullius. In Verrem Actionis Secundae M. Tulli Ciceronis Libri Quinti.  “Secondary Orations Against Verres. Book 5, LXVI. 70 B.C.  The Society for Ancient Languages  University of Alabama – Huntsville.  10 Feb. 2005. <https://web.archive.org/web/20160430183826/http://www.uah.edu/student_life/organizations/SAL/texts/latin/classical/cicero/inverrems5e.html>  Quintilian, Marcus Fabius. Quintilian’s Institutes of Oratory. 1856. Trans. John Selby Watson. Book 8, Chapter 4. <https://web.archive.org/web/20170815223340/http://rhetoric.eserver.org/quintilian/index.html>
[5] Josephus, Flavius. Wars of the Jews. Book II, Chapter XIV. Book V, Chapter XI. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>  Chkoreff, Larry. International School of The Bible. “Is There a New World Coming?” crucifixion. image. 2000. <http://www.isob-bible.org/world-new/04world_files/image019.gif>
[6] The Compete Jewish Bible – with Rashi Commentary. Zechariah 12:10 <http://www.chabad.org/library/bible_cdo/aid/63255/jewish/The-Bible-with-Rashi.htm>  Soncino Babylonian Talmud. Sukkah 52a. <http://www.halakhah.com/rst/moed/16b%20-%20Succah%20-%2029b-56b.pdf>  Chkoreff, Larry. International School of The Bible. “Is There a New World Coming?” crucifixion. image. 2000. <http://www.isob-bible.org/world-new/04world_files/image019.gif>
[7] Cilliers, L. & Retief F. P.  “The history and pathology of crucifixion.”  South African Medical Journal.  Dec;93(12):938-41.  U.S. National Library of Medicine|National Institute of Health. <http://www.ncbi.nlm.nih.gov/pubmed/14750495>  Zugibe, Frederick T.  “Turin Lecture:  Forensic and Clinical Knowledge of the Practice of Crucifixion.”  E-Forensic Medicine. 2005. <http://web.archive.org/web/20130925103021/http:/e-forensicmedicine.net/Turin2000.htm>  Maslen, Matthew W. and Mitchell, Piers D.  “Medical theories on the cause of death in crucifixion.” Journal of the Royal Society of Medicine.  J R Soc Med. 2006 April; 99(4): 185–188.  doi:  10.1258/jrsm.99.4.185.  National Center for Biotechnology Information. Search term Search database. <http://www.ncbi.nlm.nih.gov/pmc/articles/PMC1420788>  Alchin, Linda.  “Roman Crucifixion.”  Tribunes and Triumphs. 2008.  <http://www.tribunesandtriumphs.org/roman-life/roman-crucifixion.htm> Zias, Joe. “Crucifixion in Antiquity – The Anthropological Evidence.” JoeZias.com. 2009. <http://web.archive.org/web/20121211060740/http://www.joezias.com/CrucifixionAntiquity.html>  Champlain, Edward. Nero. 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>
[8] The Complete Jewish Bible – with Rashi Commentary. <http://www.chabad.org/library/bible_cdo/aid/63255/jewish/The-Bible-with-Rashi.htm> Jewish Publication Society (JPS) translation. 1917. Benyamin Pilant. 1997. <http://www.breslov.com/bible> William Davidson Talmud, The. Talmud Bavli. The Sefaria Library. <http://www.sefaria.org/texts/Talmud> Isaiah 53:5. NetBible. Hebrew text. <https://classic.net.bible.org/verse.php?book=Isa&chapter=53&verse=5> Chalal <02490> NetBible. definitions. <https://classic.net.bible.org/strong.php?id=02490> H2490. Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/hebrew/2490.html> Isaiah 53:5. BibleHub. 2022. <https://biblehub.com/lexicon/isaiah/53-5.htm > <https://biblehub.com/lexicon/isaiah/53-5.htm > <https://biblehub.com/isaiah/53-5.htm>
[9] Isaiah 53:3. Soncino Babylonian Talmud. Sanhedrin 98a. Soncino Babylonian Talmud. footnotes: Isaiah XLIX:7, XVIII:5, I:25, LIX:19, LIX:20, LX:21, LIX:16, XLVIII:11, LX:22; footnote #31. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_98.html>  Soncino Babylonian Talmud. Sanhedrin 38a, footnote #9 to Isaiah 8:14. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_38.html>
[10] Sanhedrin 98a footnotes: Isaiah XLIX:7, XVIII:5, I:25, LIX:19, LIX:20, LX:21, LIX:16, XLVIII:11, LX:22; footnote #31. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_98.html>  Soncino Babylonian Talmud. Sanhedrin 38a, footnote #9 to Isaiah 8:14. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_38.html>
[11] Moses Maimonides. Neubauer, Adolf. And Driver, Samuel Rolles.  The Fifty-third Chapter of Isaiah According to the Jewish Interpreters. 1877. “Letter to the South (Yemen).” pp xvi, 374-375.  <http://books.google.com/books?id=YxdbAAAAQAAJ&pg=PP1#v=onepage&q=advent&f=false> Isaiah 53:3. Soncino Babylonian Talmud. Ed. Isidore Epstein. Sanhedrin 98b, footnote #31. <https://israelect.com/Come-and-Hear/talmud/index.html>  CR Neubauer, Driver & Rolles. The Fifty-third Chapter of Isaiah According to the Jewish Interpreters. pp 12-16.
[12] The Babylonian Talmud. Rodkinson. “Part I.  Historical and Literary Introduction to the New Edition of the Talmud, Chapter 2.”  pp 10, 12-13.  <http://www.sacred-texts.com/jud/t10/ht202.htm>  The Babylonian Talmud. Derech Eretz-Zuta. “The Chapter on Peace.”  Yose the Galilaean. Neubauer, Driver & Rolles. The Fifty-third Chapter of Isaiah According to the Jewish Interpreters. Quote. Siphrej. pp 10-16. <https://books.google.com/books?id=YxdbAAAAQAAJ&pg=PP1#v=onepage&q=Jose&f=false>
[13] Crispin, Moshe Kohen ibn. Neubauer, Driver & Rolles. The Fifty-third Chapter of Isaiah According to the Jewish Interpreters “Sefer ha-Musar.” pp 99-101.
[14] Crispin. “Sefer ha-Musar.” p 114.

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.

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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.