Fullfilled prophecies in the bible

301. Dan. 7:13-14 He would ascend into heaven Acts 1:9-11

Daniel 7:13-14 speaks of a vision that Daniel had, where he saw one like a son of man coming with the clouds of heaven and approaching the Ancient of Days. This son of man was given authority, glory and sovereign power, and people of all nations and languages worshiped him. "He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed."

In Acts 1:9-11, after Jesus' resurrection, He ascended into heaven in the presence of His disciples: "After he said this, he was taken up before their very eyes, and a cloud hid him from their sight. They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. 'Men of Galilee,' they said, 'why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.'"

The connection between these passages is that both speak of a figure ascending into heaven. In Daniel 7:13-14, the figure is a vision of the son of man who is given authority and worshiped by all nations. In Acts 1:9-11, the figure is Jesus Himself, who ascends into heaven in the presence of His disciples after His resurrection. These passages reinforce the idea that Jesus is the fulfillment of the prophecy in Daniel and establish His authority as the son of man who was given dominion and sovereignty over all the earth.

302. Dan. 7:13-14 Highly exalted Ephesians 1:20-22

Daniel 7:13-14 is a prophecy in the Old Testament that reads: "I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed."

This prophecy speaks about a figure who is highly exalted and given dominion over all peoples, nations, and languages. This figure is referred to as "one like a son of man" and is presented before the Ancient of Days, who is often understood to be a representation of God.

Ephesians 1:20-22 is a passage in the New Testament that speaks about the exaltation of Jesus Christ. The passage reads: "that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church."

This passage speaks about how God exalted Jesus Christ after his death and resurrection, seating him at his right hand in the heavenly places and giving him authority over all things. The language of exaltation and authority used in this passage is similar to that used in the prophecy in Daniel 7:13-14.

Thus, many Christians see a connection between Daniel 7:13-14 and Ephesians 1:20-22, understanding Jesus Christ to be the "one like a son of man" who is highly exalted and given dominion over all things, as described in Daniel 7:13-14, and the one who has been exalted and given authority over all things by God, as described in Ephesians 1:20-22.

303. Dan. 7:13-14 His dominion would be everlasting Luke 1:31-33

Daniel 7:13-14 and Luke 1:31-33 are both passages from the Bible that refer to the eternal nature of the reign of the Messiah.

In Daniel 7:13-14, the prophet Daniel has a vision in which he sees one like a son of man coming with the clouds of heaven. He is presented to the Ancient of Days, and to him is given dominion, glory, and a kingdom that will never be destroyed. This kingdom will be given to the people of the saints of the Most High, and his dominion will be an everlasting dominion.

In Luke 1:31-33, the angel Gabriel appears to Mary and tells her that she will conceive and give birth to a son, who will be called Jesus. The passage goes on to say that he will be great and will be called the Son of the Most High, and that the Lord God will give him the throne of his father David. He will reign over the house of Jacob forever, and his kingdom will never end.

Both passages speak to the idea of the eternal nature of the reign of the Messiah. Daniel 7:13-14 emphasizes the everlasting dominion that will be given to the Son of Man, and his reign will be characterized by glory and power. Luke 1:31-33 provides more specific details about Jesus, who is the promised Messiah and the King of Kings. It emphasizes that his reign will be eternal, and his kingdom will never end. Both passages suggest that the coming of the Messiah is a significant event in history, and that his reign will bring about a new era of peace, righteousness, and glory that will last forever.

J. P. TANNER (2019): One of the most profound messianic prophecies of the Old Testament appears in Daniel 7:13-14. In this passage, an individual referred to as “One like a son of man” is presented before the “Ancient of Days” and given an everlasting kingdom over all nations who will “serve” Him. In this passage, Daniel records what he saw in a night vision,

I continued watching in the night visions, and I saw One like a son of man coming with the clouds of heaven. He approached the Ancient of Days and was escorted before Him. He was given authority to rule, and glory, and a kingdom; so that those of every people, nation, and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will not be destroyed.

Although the phrase “one like a son of man” is strikingly similar to Jesus’ favorite self-designation, the Son of Man, there is great debate in scholarly circles as to the identity of the one mentioned in Dan 7:13, as well as to how and when the fulfillment takes place. The traditional Christian opinion has been to identify Daniel’s “one like a son of man” with Jesus Christ, and even Jewish expositors—although they reject the identification with Jesus—have historically understood this as a reference to the Messiah. Critical scholars, on the other hand, have rejected the messianic view and have offered several alternative interpretations in its place. Nevertheless, the traditional Christian interpretation that sees the ultimate fulfillment in Messiah Jesus is the most defensible position and is the view expounded in this article. 

Daniel 7:13-14 predicts that “One like a son of man” will come with the clouds of heaven, and He will be given “authority to rule, and glory, and a kingdom; so that those of every people, nation, and language should serve Him.” This passage most certainly finds its fulfillment in Messiah Jesus, despite the skepticism of critical scholars. Their skepticism stems from a presupposition that the book of Daniel was not authored by the prophet Daniel in the sixth century BC, but rather was composed about 165 BC during the Jewish persecution of Antiochus IV Epiphanes. This theory colors all other interpretations of the book, including Dan 7. Hence, they interpret the “little horn” of Dan 7 as Antiochus IV and propose various nonmessianic identifications for “one like a son of man” that they consider commensurate with this era. Yet their dating of the book is entirely wrong, and Daniel did write the book bearing his name, much of which contains authentic prophecies.2

J. F Walvoord (2012): Daniel 7:13–14 is the climax of Daniel’s vision. Again, heaven rather than earth is in view. verse 13 follows verse 10 chronologically. verses 11–12 are explanatory and do not advance the narrative. Porteous correctly notes, “The interposition, however, of vv. 11 and 12 is necessary to express the author’s meaning.” One described as “like a son of man,” in obvious contrast with the beasts and the little horn, comes before the throne of the Ancient of Days, attended by the clouds of heaven. The purpose of this heavenly presentation is indicated in verse 14 where the Son of Man is given a worldwide kingdom involving all peoples. In contrast to the preceding kingdoms, this is a kingdom that “shall not be destroyed.” This kingdom is obviously the expression of divine sovereignty dealing dramatically with the human situation in a way that introduces the eternal state where God is manifestly supreme in His government of the universe.

Conservative scholars are agreed that the Son of Man is a picture of the Lord Jesus Christ rather than an angelic agency.55 The description of Him as being worthy of ruling all nations is obviously in keeping with many passages in the Bible referring to the millennial rule of Jesus Christ, for example, Psalm 2:6–9 and Isaiah 11. Like the scene in Revelation 4–5, Christ is portrayed as a separate person from God the Father. The expression that He is attended by “clouds of heaven” implies His deity (1 Thess. 4:17). A parallel appears in Revelation 1:7, “Behold, he is coming with the clouds,” in fulfillment of Acts 1 where in His ascension Christ was received by a cloud and the angels tell the disciples that Christ “will come in the same way as you saw him go into heaven” (Acts 1:9–11). Clouds in Scripture are frequently characteristic of revelation of deity (Exod. 13:21–22; 19:9, 16; 1 Kings 8:10–11; Isa. 19:1; Jer. 4:13; Ezek. 10:4; Matt. 24:30; 26:64; Mark 13:26). Some liberal scholars argue that the lack of the de????nite article with the title “son of man” means that this was merely a human being who appeared to Daniel.56 Although there might be some linguistic support for this idea, Jesus’ frequent use of this title for Himself in the New Testament is the divine commentary on the phrase (cf. Matt. 8:20; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27, 28; 17:9, 12, 22, etc.). “Son of Man” was, in fact, Jesus’ favorite description of Himself during His earthly ministry. In verse 13, the Son of Man is presented as being near the Ancient of Days, and in verse 14 He is given dominion over all peoples and nations. This could not be an angel, nor could it be the body of saints, as it corresponds clearly to other Scriptures that predict that Christ will rule over all nations (Ps. 72:11; Rev. 19:15–16). Only Christ will come with clouds of heaven, and be the King of kings and Lord of lords over all nations throughout eternity.30

304. Dan. 9:24 To make an end to sins Galatians 1:3-5

Daniel 9:24 is a prophecy that speaks of the Messiah's work of salvation: "Seventy ‘sevens’ are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the Most Holy Place."

Galatians 1:3-5 emphasizes the same idea of Christ's work of salvation: "Grace and peace to you from God our Father and the Lord Jesus Christ, who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, to whom be glory for ever and ever. Amen."

The connection between these passages is that they both speak of the Messiah's work of making an end to sin. In Daniel 9:24, the prophecy states that the Messiah would put an end to sin and atone for wickedness. In Galatians 1:3-5, Paul speaks of Jesus giving Himself for our sins and rescuing us from the present evil age. Both passages emphasize the idea of Jesus as the one who came to save humanity from sin and to bring about everlasting righteousness through His work on the cross.

305. Dan. 9:24 To make reconciliation for iniquity Romans 5:10, 2Cor. 5:18-21

Daniel 9:24 is a prophecy in the Old Testament that reads: "Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place."

This prophecy speaks about the coming of a period of seventy weeks during which certain events will occur, including the atonement for iniquity. The term "atonement" refers to the act of making amends for wrongdoing or sin.

Romans 5:10 and 2 Corinthians 5:18-21 are passages in the New Testament that speak about reconciliation and atonement through Jesus Christ. Romans 5:10 reads: "For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life."

Similarly, 2 Corinthians 5:18-21 reads: "All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God."

These passages affirm the belief among Christians that Jesus Christ's death and resurrection provided the means for the atonement and reconciliation of humanity with God. This is seen as a fulfillment of the prophecy in Daniel 9:24, which speaks about the atonement for iniquity that will occur during the seventy weeks.

306. Dan. 9:24 He would be holy Luke 1:35

Daniel 9:24 and Luke 1:35 are both passages from the Bible that speak to the holiness of the Messiah.

In Daniel 9:24, the prophet Daniel is praying and confessing the sins of the people of Israel. As part of his prayer, he asks God to show mercy on the people and to restore Jerusalem. In response, the angel Gabriel comes to him and tells him that a period of seventy weeks has been determined for the people and for the holy city. During this period, the people will experience a time of testing and tribulation, and at the end of it, the Messiah will come.

In Luke 1:35, the angel Gabriel appears to Mary and tells her that she will conceive and give birth to a son, who will be called the Son of God. He goes on to explain that the Holy Spirit will come upon her, and that the child will be called holy, the Son of God.

Both passages speak to the idea that the Messiah would be holy. Daniel 9:24 suggests that the coming of the Messiah will be a time of redemption and restoration, and that his arrival will mark the end of a period of testing for the people of Israel. Luke 1:35 provides more specific details about Jesus, who is the promised Messiah and the Son of God. It emphasizes that he will be holy and that he will be set apart from all others. Both passages suggest that the coming of the Messiah is a significant event in history, and that his holiness is a key aspect of his identity and his mission.


307. Dan. 9:25 His announcement John 12:12-13

Daniel 9:25 prophesies that a decree would be issued to rebuild Jerusalem and that there would be a period of 69 "sevens" until the coming of the Messiah: "Know and understand this: From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’"

In John 12:12-13, we see the fulfillment of this prophecy as Jesus entered Jerusalem, and the crowds recognized Him as the promised Messiah: "The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem. They took palm branches and went out to meet him, shouting, 'Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the king of Israel!'"

The connection between these passages is that they both refer to the announcement of the coming of the Messiah. In Daniel 9:25, the prophecy speaks of the decree to restore and rebuild Jerusalem, which would be followed by the coming of the Messiah. In John 12:12-13, the crowds announced Jesus as the Messiah, who had come to Jerusalem. These passages reinforce the idea that Jesus is the fulfillment of the Messianic prophecies of the Old Testament, and that His arrival in Jerusalem was the fulfillment of Daniel's prophecy of the coming of the Anointed One, the ruler.

308. Dan. 9:26 Cut off Matthew 16:21; 21:38-39

Daniel 9:26 is a prophecy in the Old Testament that reads: "And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed."

This prophecy speaks about the coming of an "anointed one" who will be "cut off" and have nothing. The term "cut off" refers to being put to death or killed. The prophecy also speaks about the destruction of the city and the sanctuary.

Matthew 16:21 and Matthew 21:38-39 are passages in the New Testament that speak about the death of Jesus Christ. Matthew 16:21 reads: "From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised."

Similarly, Matthew 21:38-39 reads: "But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let us kill him and have his inheritance.’ And they took him and threw him out of the vineyard and killed him."

These passages affirm the belief among Christians that Jesus Christ was the "anointed one" referred to in the prophecy in Daniel 9:26, who was "cut off" or put to death. The destruction of the city and the sanctuary, mentioned in the prophecy, is seen as a reference to the destruction of the temple in Jerusalem in 70 AD by the Romans.

309. Dan. 9:26 Die for the sins of the world Hebrews 2:9

Daniel 9:26 prophesies that after the 69 "sevens," the Messiah would be cut off, which is often interpreted as a reference to His death: "After the sixty-two ‘sevens,’ the Anointed One will be put to death and will have nothing."

Hebrews 2:9 confirms this interpretation by stating that Jesus, the Messiah, died for the sins of the world: "But we do see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone."

The connection between these passages is that they both speak of the Messiah's death. Daniel 9:26 prophesies that the Messiah would be cut off, and Hebrews 2:9 confirms that Jesus, the Messiah, suffered death. Both passages reinforce the idea that Jesus' death was not a tragic accident, but rather a part of God's plan of salvation. Jesus died to atone for the sins of the world, fulfilling the prophecy in Daniel 9:26 and providing a way for all people to be reconciled with God.

310. Dan. 9:26 Killed before the destruction of the temple Matthew 27:50-51

Daniel 9:26 and Matthew 27:50-51 are both passages from the Bible that refer to the idea that the Messiah would be killed before the destruction of the temple.

In Daniel 9:26, the prophet Daniel is given a vision of the future that includes the coming of the Messiah. The verse says that after sixty-two weeks, the Messiah will be cut off and have nothing. This has been interpreted by many biblical scholars to mean that the Messiah would be killed or executed.

In Matthew 27:50-51, the Gospel writer describes the events that took place at the moment of Jesus' death on the cross. The verse says that Jesus cried out with a loud voice and then yielded up his spirit. At that moment, the veil of the temple was torn in two from top to bottom. This tearing of the veil is often interpreted as a symbolic representation of the end of the old covenant and the beginning of a new covenant, brought about by the death of the Messiah.

Both passages speak to the idea that the Messiah would be killed before the destruction of the temple. Daniel 9:26 predicts that the Messiah would be cut off, indicating that he would suffer and die. Matthew 27:50-51 describes the death of Jesus, which is seen by many Christians as the fulfillment of the prophecy in Daniel 9:26. The tearing of the veil in the temple is also seen as a significant event, indicating that the death of Jesus brought about a new covenant between God and humanity. Together, these passages suggest that the coming of the Messiah was marked by his death and that this event had profound theological significance for the people of God.

K. D. ZUBER (2019): It would be difficult to exaggerate the significance of this prophecy. Many would argue that this is the key text, both for understanding the person and work of the Messiah and also for comprehending the Lord’s whole unfolding program for His chosen nation, Israel. “The study of Daniel, and especially this chapter, is the key to understanding the prophetic Scriptures,” wrote John F. Walvoord. He added, “the third vision of Daniel … provides one of the most important keys to understanding the Scriptures as a whole. In many respects, this is the high point of the book of Daniel. 2

We come now to what might be the most difficult, but at the same time, greatest, most rewarding, and amazing prophecy given by Daniel in regards to the date of the coming of the messiah, which was fulfilled in Jesus Christ.

311. Dan. 10:5-6 Messiah in a glorified state Revelation 1:13-16

In Daniel 10:5-6, the prophet describes a vision he had of a "man dressed in linen, with a belt of fine gold around his waist. His body was like topaz, his face like lightning, his eyes like flaming torches, his arms and legs like the gleam of burnished bronze, and his voice like the sound of a multitude."

Similarly, in Revelation 1:13-16, the apostle John sees a vision of the glorified Christ: "Among the lampstands was someone like a son of man, dressed in a robe reaching down to his feet and with a golden sash around his chest. The hair on his head was white like wool, as white as snow, and his eyes were like blazing fire. His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. In his right hand he held seven stars, and coming out of his mouth was a sharp, double-edged sword. His face was like the sun shining in all its brilliance."

The connection between these passages is that they both describe the Messiah in a glorified state. In Daniel 10:5-6, the prophet sees a vision of a man in fine linen with a glorious appearance. In Revelation 1:13-16, John sees a vision of the glorified Christ, whose appearance is also described in great detail. Both passages emphasize the majesty and power of the Messiah, which is a common theme throughout the Old and New Testaments.

Hosea

312. Hos. 11:1 He would be called out of Egypt Matthew 2:15

Hosea 11:1 is a prophecy in the Old Testament that reads: "When Israel was a child, I loved him, and out of Egypt I called my son." This verse refers to God's love for Israel and how he had called them out of Egypt during the time of Moses.

Matthew 2:15 refers to Jesus Christ being called out of Egypt. After the Magi had visited Jesus and his family in Bethlehem, an angel appeared to Joseph in a dream and instructed him to take Jesus and Mary to Egypt to escape the persecution of King Herod. Matthew 2:15 reads: "And he [Joseph] rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, 'Out of Egypt I called my son.'"

The Gospel of Matthew sees Jesus as the fulfillment of the prophecy in Hosea 11:1, as he was called out of Egypt just as God had called Israel out of Egypt in the time of Moses. This is one of several Old Testament prophecies that the Gospel writers point to as evidence of Jesus being the promised Messiah.

Joseph is warned by an angel in a dream to take Jesus and Mary to Egypt to escape King Herod’s wrath. They escape by night, just before Herod orders the murder of all baby boys born in and around Bethlehem during the last two years.

B.Graham association: King Herod (or Herod the Great, as he liked to be called) was a cruel, power-hungry ruler who destroyed anyone he feared was trying to topple him from his throne. He even killed several members of his own family because he thought they were plotting against him. When a group of wise men (or scholars) came to Jerusalem shortly after Jesus was born they asked one question: Where could they find the newly-born king of the Jews? They added, “We have seen His star in the east and have come to worship him” (Matthew 2:2). When word of this reached King Herod, he sent for them and urged them to find the child, so he could worship him, too. But Herod was lying. His real goal was to destroy the child, fearing (illogically) that in time Jesus would take over his throne. God warned the wise men of Herod’s plot in a dream, and after Herod realized they had evaded him, he ordered the death of every child in Bethlehem below the age of two. The slaughter of the innocents is unattested in secular records, but the historical plausibility of this event happening is consistent with the character and actions of Herod the Great. Besides killing his enemies, he had no qualms in killing family members and friends as well. Herod would not have given a second thought about killing a handful of babies in a small, obscure village south of Jerusalem in order to keep his throne secure for himself, or his sons, even if it was one of the last dastardly deeds he committed before he died. As Herod lay dying, raked in pain and agony, the men of God and those with special wisdom opined that Herod was suffering these things because it was “the penalty that God was exacting of the king for his great impiety” (Antiquities 17:170; LCL 8:449-451). 31

Biblearchaeology.org: The slaughter of the innocents is unattested in secular records, but the historical plausibility of this event happening is consistent with the character and actions of Herod the Great. Besides killing his enemies, he had no qualms in killing family members and friends as well. Herod would not have given a second thought about killing a handful of babies in a small, obscure village south of Jerusalem in order to keep his throne secure for himself, or his sons, even if it was one of the last dastardly deeds he committed before he died. As Herod lay dying, raked in pain and agony, the men of God and those with special wisdom opined that Herod was suffering these things because it was “the penalty that God was exacting of the king for his great impiety” (Antiquities 17:170; LCL 8:449-451).32

313. Hos. 13:14 He would defeat death 1Corinthians 15:55-57

Hosea 13:14 and 1 Corinthians 15:55-57 are both passages from the Bible that refer to the idea that the Messiah would defeat death.

In Hosea 13:14, the prophet Hosea speaks about God's power to save his people. The verse says that God will ransom them from the power of Sheol, which is often interpreted as a reference to death. Hosea goes on to say that God will redeem them from death, implying that death has been defeated by God's power.

In 1 Corinthians 15:55-57, the Apostle Paul is speaking about the resurrection of the dead. The verse says that "death has been swallowed up in victory" and that the victory has been won through Jesus Christ. Paul goes on to say that because of this victory, believers should be steadfast, immovable, and always abounding in the work of the Lord.

Both passages speak to the idea that the Messiah would defeat death. Hosea 13:14 predicts that God will redeem his people from death, indicating that death has been defeated by God's power. 1 Corinthians 15:55-57 speaks of the victory over death that has been won through Jesus Christ, suggesting that the Messiah has defeated death for all who believe in him. Together, these passages suggest that the coming of the Messiah was marked by his victory over death and that this victory has significant theological implications for the people of God.

Joel

314. Joel 2:32 Offer salvation to all mankind Romans 10:9-13

Joel 2:32 prophesies that "everyone who calls on the name of the Lord will be saved." This is a promise of salvation for all who turn to God in faith and repentance, regardless of their nationality or background.

This prophecy is quoted in Romans 10:9-13, where the apostle Paul explains that salvation comes through faith in Jesus Christ: "If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved. As Scripture says, ‘Anyone who believes in him will never be put to shame.’ For there is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him, for, ‘Everyone who calls on the name of the Lord will be saved’."

The connection between these passages is that they both emphasize the universal offer of salvation to all who call on the name of the Lord. Joel 2:32 prophesies that all who call on the name of the Lord will be saved, and Romans 10:9-13 explains that this promise is fulfilled in Jesus Christ. Both passages emphasize that salvation is available to all people, regardless of their nationality or background, through faith in Jesus Christ.

E. A. BLUM (2109): What is the pouring out of God’s “Spirit” or “spirit”? The OT has about one hundred instances of God’s Spirit, the Spirit of God, or the Spirit of the Lord. Jewish translations in Gn 1:2 normally have a “wind from God” or something similar to the mistaken “vital force” of James Crenshaw in the Anchor Bible on Joel (rather than the more literal “the Spirit of God”).1 The OT word (ruakh) occurs 387 times in the OT. It has a wide range: breath, wind, mind, spirits (good) i.e. angels, evil spirits, and the Holy Spirit. The context determines the meaning of the word “ruakh.” The NT context and analogy supports a Trinitarian understanding of God’s Spirit. Isaiah perhaps has the fullest revelation of the Spirit among the prophets. In Isa 11:1-9, a “shoot will grow from the stump of Jesse … the Spirit of the LORD will rest on Him.” In Isa 42:1, God puts His Spirit on the chosen Servant. In Isa 48:16, the Lord says “and now the Lord GOD has sent me and His Spirit.” In Isa 59:21, the Lord says, “My Spirit who is on you, and My words that I have put in your mouth.” Jesus chose this passage in His Nazareth sermon (Lk 4:18-19) to announce His gracious ministry (Lk 4:20-22). Many have noted that Jesus omitted the words “the day of our God’s vengeance” from His reading. Even John the Baptist was confused by the messianic sufferings and the rejection of Jesus (Cf. 1Pt 1:10-12; Lk 7:20). All four Gospel writers (Mt 3:11; Mk 1:8; Lk 3:16; Jn 1:33) report John’s prediction of the Holy Spirit baptism, but no detail of what that meant or when that would happen was given. Jesus in His ministry was the servant of the Lord endued with the Holy Spirit (Mt 12:18), and He cast out Satan’s demons by the power of the Holy Spirit (Mt 12:28). Jesus chose to reveal more about the Holy Spirit to His disciples in the upper room discourse (Jn 14–16). Jesus promised that the Father would send another Counselor (paracletos) to be with His disciples, who will teach and remind them of Jesus’ ministry (Jn 14:16-18, 25-26; 16:5-15). The Holy Spirit would guide them into “all the truth” and glorify Jesus (16:13; cf. 15:26, 27).

J. F. Walvoord (2011): In addition to material blessings, the prophets promised that God would pour out His Spirit in the day of the Lord with the result that “your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. Even on my servants, both men and women, I will pour out my Spirit in those days” (vv. 28–29). The apostle Peter quoted from this passage in his Pentecostal sermon (Acts 2:14–21). It was quite clear that the entire prophecy of Joel was not fulfilled, but what Peter was alluding to was the similarity of the situation. Just as in Joel’s time the people of Israel were called to repentance in the hope that the day of the Lord’s blessing would come on them, so those who listened to Peter’s Pentecostal sermon were exhorted to turn to the Lord in anticipation that the promised blessings might follow. The length of the present church age was unknown to Peter and to everyone else at the time of his Pentecostal sermon. On the basis of existing Scripture, he could rightfully expect the rapture to occur and the events following to come about immediately. This would include thedark days of the great tribulation described in Joel 2:30–31, which would precede the second coming of Christ and a time of blessing to follow. Accordingly, the children of Israel should not have been surprised to see the outpouring of the Holy Spirit. At the same time, it was a reminder that God could bless those in Israel who trusted in her Messiah. Though many individual Jews accepted Christ as Savior on the day of Pentecost, the nation as a whole as well as her religious leaders had failed to come to the Lord. Her ultimate repentance was pictured in Scripture as occurring just before the second coming of Christ (Zech. 12:10–13). The prophecy of Joel awaits complete fulfillment in relation to the second coming of Christ. It will include supernatural revelation and miraculous events in the heavens and earth and will open the day of salvation to all who call on the name of the Lord (cf. Rom. 10:13).30

Jonah

315. Jonah 1:17 Death and resurrection of Christ Matthew 12:40; 16:4

Jonah 1:17 is a verse in the Old Testament that reads: "And the Lord appointed a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights."

In the New Testament, Jesus refers to the story of Jonah and his time spent in the belly of the fish as a sign that points to his own death and resurrection. In Matthew 12:40, Jesus says: "For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth."

Similarly, in Matthew 16:4, Jesus tells the Pharisees and Sadducees, "An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of Jonah.”

These passages show that Jesus believed that his own death and resurrection were foreshadowed by the story of Jonah, who was swallowed by a great fish and emerged alive after three days. Jesus is seen as the ultimate fulfillment of this prophecy, as he was crucified and buried in a tomb for three days before being resurrected.

Micah

316. Mic. 5:2 Born in Bethlehem Matthew 2:1-6

Micah 5:2 and Matthew 2:1-6 are both passages from the Bible that refer to the idea that the Messiah would be born in Bethlehem.

In Micah 5:2, the prophet Micah speaks about the birthplace of the future ruler of Israel. The verse says that the ruler will come from Bethlehem, which is a small town in the territory of Judah. This prophecy suggests that the coming of the Messiah would be marked by his birth in Bethlehem.

In Matthew 2:1-6, the Gospel writer describes the visit of the magi, or wise men, to King Herod in Jerusalem. The magi had seen a star in the sky and had come to pay homage to the newborn king of the Jews. When Herod asks the chief priests and scribes where the Messiah is to be born, they quote the prophecy from Micah 5:2, saying that the Messiah will be born in Bethlehem.

Both passages speak to the idea that the Messiah would be born in Bethlehem. Micah 5:2 predicts that the future ruler of Israel will come from Bethlehem, indicating that the birthplace of the Messiah is significant. Matthew 2:1-6 shows that the magi recognized the importance of the prophecy from Micah 5:2 and traveled to Bethlehem to pay homage to the newborn king of the Jews. Together, these passages suggest that the coming of the Messiah was marked by his birth in Bethlehem and that this event had significant theological implications for the people of God.

317. Mic. 5:2 Ruler in Israel Luke 1:33

Micah 5:2 prophesies that a ruler will come out of Bethlehem in Judah: "But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times."

This prophecy is fulfilled in Jesus Christ, who was born in Bethlehem and is recognized as the ruler of Israel. In Luke 1:33, the angel Gabriel announces to Mary that her son will be a king: "He will reign over Jacob’s descendants forever; his kingdom will never end."

The connection between these passages is that they both point to the birth of a ruler in Bethlehem who would lead and reign over Israel. Micah 5:2 identifies Bethlehem as the birthplace of the ruler, and Luke 1:33 confirms that Jesus, who was born in Bethlehem, is the king who would reign over Israel forever. Both passages emphasize the importance of Jesus as the leader and ruler of God's people.

318. Mic. 5:2 From everlasting John 8:58

Micah 5:2 is a prophecy in the Old Testament that speaks of a coming ruler from the town of Bethlehem: "But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times."

In the New Testament, Jesus claims a divine nature that aligns with this prophecy. In John 8:58, Jesus says to the Jewish religious leaders, "Truly, truly, I say to you, before Abraham was, I am." By using the phrase "I am," Jesus was invoking the divine name of God, which was significant and even blasphemous to many Jews.

By making this claim, Jesus was declaring that he existed from eternity past, which is in line with Micah's prophecy of a ruler whose origins are from ancient times. Thus, the Gospel of John portrays Jesus as the fulfillment of Micah's prophecy, as he is the eternal ruler who was born in Bethlehem.

Haggai

319. Hag. 2:6-9 He would visit the second Temple Luke 2:27-32

Haggai 2:6-9 and Luke 2:27-32 are both passages from the Bible that refer to the idea that the Messiah would visit the second Temple.

In Haggai 2:6-9, the prophet speaks about the rebuilding of the temple in Jerusalem. The verse says that the Lord promises to shake the nations and fill the temple with glory. Haggai goes on to say that the glory of the second temple will be greater than the glory of the first temple. This prophecy suggests that the coming of the Messiah would be marked by a visit to the second temple.

In Luke 2:27-32, the Gospel writer describes the visit of Mary and Joseph to the temple in Jerusalem to present the baby Jesus to the Lord. While they were there, they met Simeon, a devout man who had been waiting for the consolation of Israel. When Simeon saw the baby Jesus, he took him in his arms and praised God, saying that he had seen the salvation of the Lord. This event suggests that the coming of the Messiah was marked by a visit to the second temple.

Both passages speak to the idea that the Messiah would visit the second temple. Haggai 2:6-9 predicts that the glory of the second temple will be greater than the glory of the first temple, suggesting that the coming of the Messiah would be marked by a visit to this new temple. Luke 2:27-32 describes the visit of Mary and Joseph to the temple, where they meet Simeon and recognize the significance of the baby Jesus. Together, these passages suggest that the coming of the Messiah was marked by a visit to the second temple and that this event had significant theological implications for the people of God.

D. FINKBEINER (2019): What does the NT teach about Haggai’s Messiah? As seen above in the discussion of the fulfillment of both messianic texts in Haggai, the NT makes it abundantly clear that the Messiah of whom Haggai speaks is Jesus of Nazareth, who fulfills both texts primarily in connection with His second coming. But in addition to the NT texts mentioned there, two other NT texts are noteworthy in light of their connection with Hag 2. The first of these is Heb 12:26, which quotes from Hag 2:6 and the promise “yet once more” to “shake not only the earth but also heaven.” In this context, the reference to Hag 2:6 “points to the cataclysmic judgment coming on the earth at the end of the age, when Christ returns. In light of that coming event, believers should reverently serve God.”50 The second noteworthy NT text is Rev 21:22-27. In this description of the New Jerusalem in the new heaven and earth, the existence of the Temple itself is replaced by “the Lord God the Almighty and the Lamb” (v. 22). Their glory makes the need for any other light superfluous (v. 23). “The nations will walk in its light,” and their kings “will bring the glory and honor of the nations into” the New Jerusalem (vv. 24-26). In light of this passage, Haggai’s picture of the glorious Messiah reigning over His worldwide millennial kingdom from His spectacular Temple anticipates the greatest manifestation of His glorious presence in the New Jerusalem, dwelling with His people forever.2

320. Hag. 2:23 Descendant of Zerubbabel Luke 2:27-32

Haggai 2:23 prophesies that Zerubbabel, the governor of Judah, will have a descendant who will become a signet ring for God: "‘On that day,’ declares the Lord Almighty, ‘I will take you, my servant Zerubbabel son of Shealtiel,’ declares the Lord, ‘and I will make you like my signet ring, for I have chosen you,’ declares the Lord Almighty."

This prophecy is fulfilled in Jesus Christ, who is a descendant of Zerubbabel through his earthly parents, Mary and Joseph. In Luke 2:27-32, Simeon, a righteous and devout man, takes the infant Jesus in his arms and praises God, saying, "Sovereign Lord, as you have promised, you may now dismiss your servant in peace. For my eyes have seen your salvation, which you have prepared in the sight of all nations: a light for revelation to the Gentiles, and the glory of your people Israel."

The connection between these passages is that they both point to the coming of a descendant of Zerubbabel who would be chosen by God and would bring salvation to Israel and to all nations. Haggai 2:23 identifies Zerubbabel as the ancestor of the chosen one, and Luke 2:27-32 confirms that Jesus, who is descended from Zerubbabel, is the chosen one who would bring salvation to Israel and to all nations. Both passages emphasize the importance of Jesus as the promised Savior and Messiah, who fulfills the prophecies of the Old Testament.

Zechariah

321. Zech. 3:8 God’s servant John 17:4

Zechariah 3:8 is a prophecy in the Old Testament that speaks of a "Branch" who will come from the line of David: "‘Listen, High Priest Joshua, you and your associates seated before you, who are men symbolic of things to come: I am going to bring my servant, the Branch."

In the New Testament, Jesus is identified as the "servant" or "Branch" mentioned in this prophecy. In John 17:4, Jesus prays to the Father, saying, "I have brought you glory on earth by finishing the work you gave me to do."

This verse refers to Jesus as the faithful servant who has completed the work that God sent him to do on earth. This work involved preaching the good news of the Kingdom of God, performing miracles, and ultimately sacrificing himself on the cross for the sins of humanity.

Thus, John's Gospel portrays Jesus as the fulfillment of Zechariah's prophecy, as he is the faithful servant who has accomplished the work that God sent him to do.

M. STALLARD (2019): The apostle John calls Jesus an “advocate” (1Jn 2:1) to defend Christian believers if they sin. This courtroom terminology presumes an accuser. Revelation 12:10 calls Satan the accuser who is thrown down to earth. In Zch 3:2, the Angel of the Lord who is the Lord rebukes Satan for his unwarranted denunciations. In the NT, Jesus is the One who rebukes Satan and defends believers. The apostle Paul in Rom 9–11 teaches that Israel is not cast aside forever. God promises “all Israel will be saved” (Rom 11:26). This deliverance takes place when a deliverer comes from Zion and takes away the nation’s sin (Rom 11:26-27). The eschaton is in view. The second coming of Jesus sets up His kingdom on earth for the saved in both Israel and among the nations (Rev 19–22). Similarly, Zechariah clearly sees the end times when Messiah removes the sin of Israel in one day (Zch 3:9; 12:10; 13:1). Such teaching from both the OT and NT rejects any supersessionist theology in which Israel no longer receives such a future promise. The work of Jesus the Messiah on the cross and in the resurrection provides a final example. Jesus took away our sins as He died as the substitute for our sins and was raised from the dead. However, He not only removed our sins, He also imputed righteousness to us. In the great swap, He gets our sins while believers get His goodness so they can stand before God. This twofold aspect of His work is precisely what Zch 3:3-5 teaches. Joshua the high priest needed his filthy clothes (sin and guilt) removed, but he also required new “splendid robes” in their place. A subtraction and an addition were required. In the analogy between Zechariah and the NT on this matter, the work of God is perhaps best summed up in 2Co 5:21—“He made the One who did not know sin to be sin for us, so that we might become the righteousness of God in Him.” 2

322. Zech. 6:12-13 Priest and King Hebrews 8:1

Zechariah 6:12-13 and Hebrews 8:1 are both passages from the Bible that refer to the idea that the Messiah would be both a priest and a king.

In Zechariah 6:12-13, the prophet speaks about a man named "the Branch" who will rebuild the temple of the Lord and rule as both a king and a priest. The verse says that he will sit on his throne and be a priest on his throne, uniting the two roles of king and priest into one. This prophecy suggests that the coming of the Messiah would be marked by his dual role as both a priest and a king.

In Hebrews 8:1, the writer of the epistle speaks about Jesus as a high priest who has taken his seat at the right hand of the throne of the Majesty in heaven. The verse suggests that Jesus is both a priest and a king, fulfilling the prophecy from Zechariah 6:12-13.

Both passages speak to the idea that the Messiah would be both a priest and a king. Zechariah 6:12-13 predicts that the coming of the Messiah would be marked by his dual role as both a priest and a king, while Hebrews 8:1 affirms that Jesus fulfills this prophecy as a high priest who has taken his seat at the right hand of the throne of the Majesty in heaven. Together, these passages suggest that the coming of the Messiah was marked by his unique role as both a priest and a king, bringing salvation and restoration to the people of God.

M. L. BROWN (2019): Messianic Jewish and Christian scholars speak of two streams of messianic prophecy: the royal prophecies, which point to the worldwide reign of the son of David, and the suffering prophecies, which point to his vicarious suffering and death (see especially Isa 53). In contrast, traditional Judaism embraces the royal stream of prophecy as messianic while rejecting, for the most part, the messianic interpretation of the suffering passages. Zechariah 6:9-15, then, is highly significant, since it explicitly connects the high priest Joshua, son of Jehozadak, with “the Branch,” which is an epithet of the Messiah son of David (see esp. Jer 23:5; 33:15; cf. also Isa 4:2; Zch 3:8, all with ; cf. further Isa 11:1 with ne er). Thus, the royal messianic prophecies connect here with the priestly (= suffering) messianic prophecies, since it is a high priest who is crowned and who sits on a throne, all while serving as a sign of “a man whose name is the Branch” (Zch 6:12). The Messiah, then, will be a priestly King, just as David was, doing the priestly work of making atonement for the sins of the world before doing the royal work of establishing the kingdom of God on earth. According to the Lange commentary to Zch 6:13, “Nearly all interpreters, ancient and modern, render as in the text, and understand the clause to mean, that the Branch would be both king and high priest on one and the same throne.”22 Reflecting this Christological reading, the Pulpit Commentary states, “The Authorized Version is doubtless correct, as the clause is intended to declare that Messiah should, like Melchizedek, combine the offices of Priest and King (Ps. 110:4; Heb. 5:6, 10).”Even so, Zch 6:9-15 does anticipate a messianic figure, a royal-priest, just as Ps 110:4 looks forward to an eternal king priest. Thus the author of Hebrews recognizes Jesus as that royal high priest, writing, “It is evident that our Lord came from Judah, and about that tribe Moses said nothing concerning priests” (Heb 7:14). Therefore, he concludes that Jesus is indeed a priest after a different order, not of Levi, but of Melchizedek (Heb 7:15-17). The author of Hebrews also identifies Jesus, the son of David, as the referent of both Zch 6 and Ps 110, concluding that Jesus “is the kind of high priest we need: holy, innocent, undefiled, separated from sinners, and exalted above the heavens” (Heb 7:26), in fact, a high priest, “who has been perfected forever” (Heb 7:28). 2

323. Zech. 9:9 Greeted with rejoicing in Jerusalem Matthew 21:8-10

Zechariah 9:9 prophesies that the coming king of Israel will arrive in Jerusalem, humble and riding on a donkey: "Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey."

This prophecy is fulfilled in Jesus Christ, who rode into Jerusalem on a donkey to the great rejoicing of the people, as recorded in Matthew 21:8-10: "A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. The crowds that went ahead of him and those that followed shouted, 'Hosanna to the Son of David!' 'Blessed is he who comes in the name of the Lord!' 'Hosanna in the highest heaven!'"

The connection between these passages is that they both point to the arrival of a king in Jerusalem who would be greeted with great rejoicing. Zechariah 9:9 identifies the king as one who would ride into Jerusalem on a donkey, and Matthew 21:8-10 confirms that Jesus, who rode into Jerusalem on a donkey, was the king who would be welcomed with great joy and praise. Both passages emphasize the significance of Jesus as the promised Messiah and King who would bring salvation to his people.

324. Zech. 9:9 Beheld as King John 12:12-13


Zechariah 9:9 is a prophecy in the Old Testament that speaks of a coming king who will enter Jerusalem in a triumphal and peaceful manner: "Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey."

In the New Testament, Jesus fulfills this prophecy when he enters Jerusalem riding on a donkey, and the crowds acclaim him as their king. In John 12:12-13, we read: "The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem. They took palm branches and went out to meet him, shouting, 'Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the king of Israel!'"

This event, known as the Triumphal Entry, is seen as the fulfillment of Zechariah's prophecy, as Jesus enters Jerusalem in a manner that fulfills the prophecy of a king riding on a donkey. The crowds recognize him as their king, but their understanding of his true mission and identity is incomplete. Jesus is indeed a king, but his kingdom is not of this world, and his ultimate victory will come through his sacrificial death and resurrection.

325. Zech. 9:9 The Messiah would be just John 5:30

Zechariah 9:9 is a prophecy about the coming of the Messiah that says, "Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey."

This prophecy speaks to the Messiah's character as a just and righteous king who would bring salvation to the people of Israel. The verse suggests that the Messiah would be a ruler who embodies justice and righteousness, and who would bring salvation to his people through his righteous rule.

John 5:30 echoes this theme of justice and righteousness, as Jesus says, "I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me." Here, Jesus affirms his commitment to justice, saying that his judgments are based on God's will rather than his own desires.

Together, Zechariah 9:9 and John 5:30 emphasize the Messiah's character as a just and righteous ruler who would bring salvation to his people. Both passages suggest that the coming of the Messiah would be marked by his commitment to justice and righteousness, and that his followers should strive to emulate his example of justice and submission to God's will.

326. Zech. 9:9 The Messiah would bring salvation Luke 19:10

Zechariah 9:9 is a prophecy about the coming of the Messiah that says, "Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey." This verse suggests that the coming of the Messiah would bring salvation to the people of Israel.

Luke 19:10 echoes this theme of salvation, as Jesus says, "For the Son of Man came to seek and to save the lost." Here, Jesus affirms his mission to bring salvation to those who are lost, emphasizing his role as the Messiah who has come to fulfill the prophecies of the Hebrew Scriptures.

Together, Zechariah 9:9 and Luke 19:10 emphasize the Messiah's role in bringing salvation to his people. Both passages suggest that the coming of the Messiah would be marked by his commitment to bringing salvation and his willingness to seek out those who are lost or marginalized. Additionally, both verses emphasize the personal nature of salvation, emphasizing that the Messiah's mission is to seek and save individuals who are lost or in need of rescue.

327. Zech. 9:9 The Messiah would be humble Matthew 11:29

Zechariah 9:9 is a prophecy about the coming of the Messiah that says, "Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey."

This prophecy speaks to the humility of the Messiah, who would come not as a conquering warrior on a powerful horse, but as a humble and peaceful king, riding on a donkey. The prophecy suggests that the coming of the Messiah would be marked by his humility and compassion, in contrast to the pride and violence of worldly rulers.

Matthew 11:29 echoes this theme of humility, as Jesus says, "Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls." Here, Jesus invites his followers to learn from his example of humility and gentleness, encouraging them to take up his yoke and follow in his footsteps.

Together, Zechariah 9:9 and Matthew 11:29 emphasize the theme of humility as a key aspect of the Messiah's character and mission. Both passages suggest that the coming of the Messiah would be marked by his humility and compassion, and that his followers should emulate his example of gentleness and meekness.

328. Zech. 9:9 Presented to Jerusalem riding on a donkey Matthew 21:6-9

Zechariah 9:9 is a prophecy about the coming of the Messiah that says, "Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey." This verse suggests that the Messiah would be presented to Jerusalem riding on a donkey.

Matthew 21:6-9 describes the fulfillment of this prophecy when Jesus enters Jerusalem riding on a donkey, an event known as the Triumphal Entry. The passage says, "The disciples went and did as Jesus had directed them. They brought the donkey and the colt and put on them their cloaks, and he sat on them. Most of the crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. And the crowds that went before him and that followed him were shouting, 'Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!'"

Together, Zechariah 9:9 and Matthew 21:6-9 confirm that Jesus is the fulfillment of the prophecy about the Messiah riding on a donkey into Jerusalem. Jesus's entry into Jerusalem on a donkey was a deliberate act that fulfilled the prophecy of Zechariah 9:9 and signaled his identity as the long-awaited Messiah.

K. D. ZUBER (2019): The prophecy of Zechariah 9:9-10 has the distinction of being one of the most recognizable messianic prophecies in the Old Testament. This is because one portion of this prophecy is quoted in the Gospels in the account of Jesus’ triumphal entry into Jerusalem (Mt 21:5; Jn 12:15). Zechariah further reveals what the Lord’s Messiah (the King) will do when He comes: He will judge all false teachers and corrupt leaders (10:2-3a); He will reign in power and compassion (10:3b-6a); He will restore and regather the nation (10:6b-12). In the description of the Messiah’s reign in power (10:3b-6a) the prophet describes the Messiah with a series of four unique metaphorical titles (10:4).44 In contrast to the false leaders (bad “shepherds” 10:3), the prophet announces a “new stable leadership that will be granted directly ‘from the Lord.’” “The ancient rabbinic Targum correctly understood
these to be figures for the King Messiah coming from Judah.” The first title is “cornerstone” (10:4). In the construction of ancient buildings, the cornerstone was not a decorative afterthought but was “the principle stone” and “the focal point of a building.” On this stone depended both the structural integrity and the design arrangement of the entire structure. The layout of the entire structure, the measurements for, and the placement of, every other component of the building would be made in reference to this stone. It was literally the stone on which the building rested (the foundation), and the stone that gave integrity to every other part of the building. As the “cornerstone” the King Messiah will provide stability, a solid “foundation” for the nation to build on (cf. Isa 28:16). He will be the focal point of the nation, the One to whom all will look for guidance and direction. Hence, He is the One who assures
that the nation as a whole will enjoy unanimity of purpose and constancy of integrity. Unfortunately, as Ps 118:22a predicts, the builders will reject this “cornerstone.” This is exactly what happened when the nation rejected the Lord Jesus (cf. Mt 21:42; Mk 12:10; Lk 20:17; Ac 4:11). However, the psalmist also promises this rejected stone will “become the chief cornerstone” (NKJV) as He indeed is and will be (Eph 2:20; 1Pt 2:7). 2

J. F. Walvoord (2011): In contrast to the destruction of the enemies of Israel, Jerusalem would be blessed when her Messiah came. A particular prophecy was given concerning Christ entering Jerusalem in the triumphant procession: “Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey” (v. 9). The announcement related to the first coming of Christ (Isa. 9:5–7; Mic. 5:2–4; Luke 1:32–33). His righteous character is revealed in both the Old and New Testaments (Ps. 45:6–7; Isa. 11:1–5; 32:17; Jer. 23:5–6; 33:15–16). He would and yet will come as a Deliverer having salvation, both in the sense of providing personal salvation for those who put their trust in Him and ultimately in delivering Israel from their enemies. The prophecy particularly described Christ inHis first coming as “gentle and riding on a donkey, on a colt, the foal of a donkey” (Zech. 9:9). This was literally fulfilled as recorded in Matthew 21. 30

329. Zech. 10:4 The cornerstone Ephesians 2:20

Zechariah 10:4 says, "From him shall come the cornerstone, from him the tent peg, from him the battle bow, from him every ruler—all of them together." This verse speaks of the coming of a powerful ruler who would be the cornerstone of a new foundation.

In Ephesians 2:20, the Apostle Paul speaks of Jesus Christ as the cornerstone, saying, "built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone." Paul was using the image of a cornerstone to describe the central importance of Jesus in the foundation of the Church. He sees Jesus as the cornerstone of a new spiritual building that is founded on the teachings of the apostles and prophets.

In this way, Paul connects the prophecy of Zechariah 10:4 to Jesus Christ, whom he identifies as the cornerstone of the Church. Paul's use of the image of a cornerstone to describe Jesus emphasizes the critical role that Jesus plays in the foundation of the Church, and highlights the centrality of his teachings to the Christian faith.

330. Zech. 11:4-6 At His coming, Israel to have unfit leaders Matthew 23:1-4

Zechariah 11:4-6 prophesies about the arrival of a bad or unfaithful shepherd, who will lead Israel astray and bring about its downfall. The passage reads, "Thus says the Lord my God, 'Feed the flock for slaughter, whose owners slaughter them and feel no guilt; those who sell them say, "Blessed be the Lord, for I have become rich"; and their shepherds do not pity them. For I will no longer pity the inhabitants of the land,' says the Lord. 'But indeed I will give everyone into his neighbor's hand and into the hand of his king. They shall attack the land, and I will not deliver them from their hand.'"

In Matthew 23:1-4, Jesus rebukes the religious leaders of his day for their hypocrisy and failure to lead the people of Israel in a faithful way. He says, "The scribes and the Pharisees sit on Moses' seat, so do and observe whatever they tell you, but not the works they do. For they preach, but do not practice."

So, while the passage in Zechariah 11:4-6 does not specifically mention the Messiah, it does describe the arrival of a bad shepherd who will lead the people astray. In Matthew 23, Jesus rebukes the religious leaders of his day for failing to lead the people in a faithful way, and warns his listeners to follow their teachings but not their actions. In this way, Matthew 23 can be seen as a fulfillment of the prophecy in Zechariah 11:4-6.



331. Zech. 11:4-6 Rejection causes God to remove His protection Luke 19:41-44

The passage in Zechariah 11:4-6 describes the Lord's judgment upon the people of Israel for rejecting their rightful shepherd. In this passage, the Lord declares that he will remove his protection from the people, allowing them to fall prey to their enemies. The "shepherd" referred to in this passage is likely a reference to the Messiah, who would come to lead and guide the people of Israel. The rejection of the Messiah by the people of Israel would lead to the removal of God's protection and the eventual destruction of Jerusalem.

The passage in Luke 19:41-44 describes Jesus weeping over Jerusalem, lamenting the fact that the people did not recognize the time of their visitation and would suffer destruction as a result. Jesus also declares that the city will be surrounded by enemies who will level it to the ground, leaving not one stone upon another.

These two passages both describe the consequences of rejecting God and his messengers. In Zechariah, the rejection of the Messiah leads to the removal of God's protection and the destruction of Jerusalem. In Luke, Jesus weeps over the people's rejection of him, knowing that it will ultimately lead to the destruction of the city. Both passages serve as warnings to those who reject God's messengers and the message of salvation, reminding us that there are consequences for our actions and choices.

332. Zech. 11:4-6 Rejected in favor of another king John 19:13-15

Zechariah 11:4-6 is a prophecy in the Old Testament about a shepherd who will be rejected by the people of Israel. The passage reads:

"Thus said the Lord my God: 'Feed the flock doomed to slaughter. Those who buy them slay them and go unpunished; and those who sell them say, "Blessed be the Lord, I have become rich"; and their own shepherds have no pity on them. For I will no longer have pity on the inhabitants of this land,' declares the Lord. 'Behold, I will cause the men to fall, each into the hand of his neighbor and into the hand of his king; and they will strike the land, and I will not deliver them from their hand.'"

John 19:13-15 is a passage in the New Testament that recounts the trial of Jesus before Pontius Pilate, the Roman governor of Judea. The passage reads:

"When Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic Gabbatha. Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, 'Behold your King!' They cried out, 'Away with him, away with him, crucify him!' Pilate said to them, 'Shall I crucify your King?' The chief priests answered, 'We have no king but Caesar.'"

The two passages are not directly related, but there may be some thematic parallels. In Zechariah, the shepherd is rejected by his people, while in John, Jesus is rejected by the Jewish authorities and the people who demand his crucifixion. However, it is important to note that the rejection of the shepherd in Zechariah is not necessarily a prophecy about the rejection of Jesus specifically, as the prophecy could be interpreted in a variety of ways. Similarly, the reference to Caesar as the only king the Jewish authorities recognize in John may reflect their political reality at the time, rather than a rejection of the concept of a messianic king altogether.

333. Zech. 11:7 Ministry to “poor,” the believing remnant Matthew 9:35-36

Zechariah 11:7 in the Old Testament and Matthew 9:35-36 in the New Testament both refer to ministry to the poor, but in different contexts.

In Zechariah 11:7, the prophet is describing the actions of a foolish shepherd who abandons his flock, causing the poor of the flock to be sold for money. The "poor" here are likely referring to the people of Israel who are oppressed and marginalized, with no one to care for them or protect them. In this context, the "believing remnant" may refer to a small group of faithful Israelites who remained loyal to God despite the many trials and hardships they faced.

In contrast, Matthew 9:35-36 describes Jesus' ministry as he traveled through various towns and villages, teaching in synagogues, proclaiming the good news of the kingdom, and healing every disease and sickness. When Jesus saw the crowds, he was moved with compassion for them because they were "harassed and helpless, like sheep without a shepherd." The "poor" in this context may refer to those who were sick, oppressed, or in need of help and hope, regardless of their social or economic status.

Overall, both Zechariah 11:7 and Matthew 9:35-36 emphasize the importance of ministering to the needs of those who are marginalized, oppressed, or in need, whether they are part of the believing remnant or not. These passages demonstrate God's concern for the vulnerable and the call for his followers to show compassion and love to those who are suffering.

334. Zech. 11:8 Unbelief forces Messiah to reject them Matthew 23:33

In Zechariah 11:8, the Lord declares that he will remove his care and protection from the people of Israel because of their unbelief and rejection of their rightful shepherd. This rejection of the Messiah is a clear sign of the people's lack of faith, and as a result, they will suffer the consequences of their unbelief.

Similarly, in Matthew 23:33, Jesus is condemning the religious leaders of his day for their hypocrisy and unbelief. He declares that they are like snakes and brood of vipers and that they will not escape the judgment of hell. Jesus also laments over the city of Jerusalem, stating that he had longed to gather its people together as a mother hen gathers her chicks, but they were not willing.

These two passages both emphasize the importance of belief and faith in the Messiah. In Zechariah, the rejection of the Messiah leads to the removal of God's care and protection from the people. In Matthew, the religious leaders' unbelief results in their condemnation, and the city of Jerusalem suffers the consequences of rejecting their Messiah. These passages serve as a reminder that our faith and belief in the Messiah are essential, and rejecting him has serious consequences.

335. Zech. 11:8 Despised Matthew 27:20

Zechariah 11:8 is a prophecy in the Old Testament about the breaking of the covenant between God and Israel. The passage reads:

"I dismissed the three shepherds in one month. My soul became impatient with them, and their soul also loathed me."

Matthew 27:20 is a passage in the New Testament that recounts the trial of Jesus before Pilate and the release of Barabbas. The passage reads:

"But the chief priests and the elders persuaded the crowds to ask for Barabbas and to put Jesus to death."

While there is no direct connection between Zechariah 11:8 and Matthew 27:20, there may be some thematic parallels. In Zechariah, the rejection of the three shepherds and the loathing of God suggest a breakdown in the relationship between God and Israel, while in Matthew, the rejection of Jesus by the chief priests and the crowds suggests a rejection of God's chosen one. However, it is important to note that Zechariah's prophecy refers to the actions of Israel's leaders, while Matthew's account focuses on the actions of the crowd. Additionally, the context and specific details of each passage differ significantly, and it is not clear that they are directly related in any meaningful way.

336. Zech. 11:9 Stops ministering to those who rejected Him Matthew 13:10-11

Zechariah 11:9 refers to the prophet's breaking of two staffs - one called "Favor" and the other called "Union". This symbolizes God's breaking of the covenant with his people Israel, which is characterized by favor and unity, due to their rejection of Him. The chapter goes on to describe how God's flock will be sold and scattered due to their disobedience and unfaithfulness.

In contrast, Matthew 13:10-11 describes Jesus' teaching in parables to the crowds that gathered around him. Jesus explains to his disciples that he uses parables to reveal the mysteries of the kingdom to those who have ears to hear and understand. This passage does not address the issue of stopping ministry to those who reject Jesus.

While there may be a contrast between Zechariah 11:9 and Matthew 13:10-11 in terms of the response to rejection, it is important to note that the contexts of these passages are different. Zechariah 11:9 is a specific prophetic message to Israel, while Matthew 13:10-11 is an explanation of Jesus' teaching methods to his disciples. It is also important to consider the broader context of the Bible, which emphasizes God's mercy and grace toward those who turn to Him in repentance and faith, even if they have previously rejected Him.

337. Zech. 11:10-11 Rejection causes God to remove protection Luke 19:41-44

Zechariah 11:10-11 describes the breaking of the covenant between God and the people of Israel, which occurred because of their rejection of the true shepherd, the Messiah. As a result of their unbelief and rejection, God declares that he will remove his protection from the people, allowing them to suffer the consequences of their actions.

Similarly, in Luke 19:41-44, Jesus weeps over Jerusalem and the impending destruction that will befall the city because of the people's rejection of him as their Messiah. Jesus speaks of the judgment that will come upon the people of Jerusalem because they did not recognize the time of their visitation.

Both passages highlight the importance of accepting and following the Messiah and the consequences of rejecting him. In Zechariah, the removal of God's protection leads to the destruction of Jerusalem and the suffering of the people. In Luke, the rejection of Jesus as the Messiah leads to the destruction of the city and the suffering of its people.

These passages serve as a warning to all people that the rejection of the Messiah has serious consequences, both in this life and in the life to come. It is important for us to accept and follow the Messiah, Jesus Christ, as our Lord and Savior, so that we may receive the protection and blessings that come from being in a covenant relationship with God.

338. Zech. 11:10-11 The Messiah would be God John 14:7

Zechariah 11:10-11 is a prophecy in the Old Testament about the coming of a shepherd who will care for the people of Israel. The passage reads:

"Then I took my staff Favor and cut it in pieces, to break the covenant that I had made with all the peoples. So it was broken on that day, and thus the afflicted of the flock who were watching me realized that it was the word of the Lord."

There is no direct reference to the Messiah or the deity of the Messiah in this passage.

John 14:7 is a passage in the New Testament where Jesus is speaking to his disciples, explaining to them that he and the Father are one. The passage reads:

"If you had known me, you would have known my Father also. From now on you do know him and have seen him."

This passage does suggest that Jesus is divine and that he and the Father are one, but it does not specifically reference Zechariah 11:10-11 or connect the deity of Jesus to this particular prophecy.

It is important to note that the question of the deity of Jesus is a complex and controversial theological issue, and different interpretations of scripture can lead to different conclusions. While some may see a connection between Zechariah 11:10-11 and John 14:7, others may not. Ultimately, the interpretation of these passages depends on one's understanding of the nature of God and the person of Jesus.

339. Zech. 11:12-13 Betrayed for thirty pieces of silver Matthew 26:14-15

Zechariah 11:12-13 prophesies about the betrayal of the Shepherd who represents God's people. In this passage, the prophet describes how the Shepherd will be betrayed for thirty pieces of silver and how this amount will be thrown into the temple treasury. This passage is often seen as a prophecy of the betrayal of Jesus by Judas Iscariot, who received thirty pieces of silver for betraying Jesus to the religious authorities.

In Matthew 26:14-15, we see the fulfillment of this prophecy as Judas approaches the chief priests and offers to betray Jesus for thirty pieces of silver. This passage provides a clear link between the prophecy in Zechariah and the events of Jesus' life. The amount of thirty pieces of silver is specifically mentioned in both passages, demonstrating the fulfillment of the prophecy.

The betrayal of Jesus by Judas is an important event in the life of Jesus, as it ultimately led to his crucifixion and resurrection. The fulfillment of this prophecy demonstrates God's sovereignty and his ability to bring about his purposes through human actions. It also highlights the theme of betrayal and the importance of loyalty in the Bible, as Judas' actions stand in contrast to the faithfulness and sacrifice of Jesus.

340. Zech. 11:12-13 Rejected Matthew 26:14-15

In Zechariah 11:12-13, the prophet describes the payment of 30 pieces of silver to the shepherd who had been caring for the flock. The shepherd then throws the pieces of silver into the temple and breaks his covenant with the people of Israel. This passage is often interpreted as a reference to the betrayal of the Messiah by Judas Iscariot, who received 30 pieces of silver to betray Jesus to the Jewish leaders.

In Matthew 26:14-15, it is recorded that Judas went to the chief priests and offered to betray Jesus to them for 30 pieces of silver. The chief priests agreed to the deal and Judas led them to Jesus, identifying him with a kiss, leading to Jesus' arrest and crucifixion.

The parallels between Zechariah 11:12-13 and Matthew 26:14-15 are striking, and many biblical scholars believe that the prophet Zechariah was prophesying the betrayal of the Messiah by Judas Iscariot. Both passages highlight the role of betrayal in the rejection of the Messiah and the breaking of the covenant relationship between God and his people.

These passages serve as a reminder of the importance of faithfulness and loyalty in our relationship with God and with one another. They also highlight the consequences of betrayal and the serious nature of rejecting the Messiah.

341. Zech. 11:12-13 Thirty pieces of silver cast in the house of the Lord Matthew 27:3-5

Zechariah 11:12-13 is a prophecy in the Old Testament about a payment of thirty pieces of silver to a shepherd who is ultimately rejected by the people of Israel. The passage reads:

"Then I said to them, 'If it is good in your sight, give me my wages; but if not, never mind!' So they weighed out thirty shekels of silver as my wages. Then the Lord said to me, 'Throw it to the potter, that magnificent price at which I was valued by them.' So I took the thirty shekels of silver and threw them to the potter in the house of the Lord."

Matthew 27:3-5 is a passage in the New Testament that recounts the actions of Judas Iscariot, one of Jesus' disciples, who betrays him to the chief priests for thirty pieces of silver. The passage reads:

"Then when Judas, who had betrayed Him, saw that He had been condemned, he felt remorse and returned the thirty pieces of silver to the chief priests and elders, saying, 'I have sinned by betraying innocent blood.' But they said, 'What is that to us? See to that yourself!' And he threw the pieces of silver into the temple sanctuary and departed; and he went away and hanged himself."

The connection between Zechariah 11:12-13 and Matthew 27:3-5 is that both passages involve a payment of thirty pieces of silver that is ultimately rejected and thrown into the house of the Lord. While Zechariah's prophecy is not a direct prediction of Judas' actions, it can be seen as a foreshadowing of them, as the betrayal and rejection of the shepherd in Zechariah is similar to Judas' betrayal of Jesus in Matthew.

It is important to note that the precise details of these passages differ, and there is some debate among scholars about the significance of the similarities. However, many see a clear connection between Zechariah's prophecy and Judas' betrayal, and view this as an example of how Old Testament prophecies can be fulfilled in unexpected ways.

342. Zech. 11:12-13 The Messiah would be God John 12:45

Zechariah 11:12-13 does not explicitly mention that the Messiah would be God. This passage does prophesy about the betrayal of the shepherd who represents God's people, and how he would be sold for thirty pieces of silver.

However, John 12:45 is a passage in the New Testament that does indicate that the Messiah is God. In this passage, Jesus himself declares that he who sees him sees the one who sent him, implying that he is one with God. Jesus' declaration affirms his divinity, as only God can claim to be one with the Father.

Throughout the Gospel of John, there are several other passages that also affirm the divinity of Jesus. For example, in John 1:1, it is written, "In the beginning was the Word, and the Word was with God, and the Word was God." This passage suggests that Jesus is the Word, who was with God from the beginning and is God himself. Similarly, in John 20:28, after the resurrection, Thomas calls Jesus "my Lord and my God," further indicating his belief in the divinity of Jesus.

Overall, while Zechariah 11:12-13 does not explicitly mention that the Messiah would be God, the New Testament provides several passages that affirm Jesus' divinity, including John 12:45.

A. CHOU (2019): The intertextuality of Zechariah is what grounds the notions of Messiah, exile, judgment, atonement, and restoration in the passage. By seeing the text in this way, the gospel writers declare that the Messiah’s betrayal will lead Israel into judgment (cf. Mt 27:1-9) and also secure their redemption by His atoning sacrifice (cf. Mt 27:38-54). Seeing the theology of OT prophecy allows one to see the deep theology of the Gospels. 2

343. Zech. 12:10 The Messiah’s body would be pierced John 19:34-37

In Zechariah 12:10, the prophet speaks of a day when the people of Israel will look upon the one they have pierced and mourn for him as one mourns for an only son. This passage is often interpreted as a reference to the Messiah's death and the piercing of his body.

Similarly, in John 19:34-37, it is recorded that when Jesus was on the cross, a soldier pierced his side with a spear, fulfilling the prophecy in Zechariah. This event is seen by Christians as a clear indication that Jesus was indeed the promised Messiah.

The piercing of the Messiah's body is significant because it highlights the suffering and sacrifice that he endured for the salvation of all humanity. It also serves as a reminder of the fulfillment of Old Testament prophecies in the life and death of Jesus.

These passages remind us that the life, death, and resurrection of Jesus Christ are central to the Christian faith. They also highlight the importance of recognizing and accepting the Messiah when he comes, as rejecting him has serious consequences.

344. Zech. 12:10 The Messiah would be both God and man John 10:30

Zechariah 12:10 is a prophecy in the Old Testament about the mourning of the people of Israel when they look upon the one whom they have pierced. The passage reads:

"I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn."

This passage does not explicitly mention the Messiah as both God and man.

John 10:30 is a passage in the New Testament where Jesus is speaking to the Jews, claiming to be one with the Father. The passage reads:

"I and the Father are one."

This passage suggests that Jesus is divine and that he is one with the Father, but it does not specifically reference Zechariah 12:10 or connect the deity and humanity of Jesus to this particular prophecy.

It is important to note that the question of the deity and humanity of Jesus is a complex and controversial theological issue, and different interpretations of scripture can lead to different conclusions. While some may see a connection between Zechariah 12:10 and John 10:30, others may not. Ultimately, the interpretation of these passages depends on one's understanding of the nature of God and the person of Jesus.

345. Zech. 12:10 The Messiah would be rejected John 1:11

Zechariah 12:10 prophesies that the Lord will pour out a spirit of grace and supplication on the house of David and the inhabitants of Jerusalem, and they will look on the one they have pierced and mourn for him as for an only son. This passage is often interpreted as a prophecy about the rejection and eventual acceptance of the Messiah by the Jewish people.

In John 1:11, it is written that "He came to his own, and his own people did not receive him." This passage describes how the Jewish people, who were the intended recipients of Jesus' message and mission, rejected him instead. This rejection is seen as the fulfillment of the prophecy in Zechariah 12:10, where the Messiah is pierced and mourned for.

The rejection of Jesus by his own people is a significant theme in the New Testament, as it highlights the tension between Jesus' message and the religious and political establishment of his time. It also underscores the importance of faith and belief in the life of a Christian, as Jesus' rejection by his own people was ultimately overcome by his resurrection and the spread of the gospel to the Gentiles.

DANIEL E. STUART (2019): Zechariah foresees how Israel will one day pierce the Lord. But the Lord is gracious and faithful to His covenant. After defending the homeland of His people from their enemies, the Lord will pour out His Spirit upon the inhabitants of the land, stimulating their repentance over the sinful act. Ultimately, the Lord will forgive them and provide a way of cleansing. Although Zechariah simply makes this assertion without commenting on
how it will happen, the NT clarifies how this messianic prophecy finds direct fulfillment in the incarnation, crucifixion, and second coming of Jesus (cf. Jn 1:1; 19:37; Lk 23:48; Rev 1:7). Surely God has already provided the Israelites with the theological framework necessary to understand the incarnation and crucifixion through Isa 53 and Zch 9–14 so that when He would come to suffer in the person of Jesus He would come to a people theologically prepared for the idea 2

346. Zech. 13:7 God’s will He die for mankind John 18:11

In Zechariah 13:7, the prophet speaks of a time when the Lord will strike the shepherd, causing the sheep to scatter. This passage is often interpreted as a reference to the coming of the Messiah and his sacrificial death on behalf of humanity, as the shepherd is struck down as a result of the will of God.

Similarly, in John 18:11, it is recorded that when Jesus was being arrested in the Garden of Gethsemane, Peter drew his sword and cut off the ear of the high priest's servant. Jesus then rebuked Peter, stating that he must drink the cup that the Father had given him, indicating that he must fulfill God's will by going to the cross and sacrificing himself for the salvation of humanity.

These passages highlight the importance of recognizing the will of God and submitting to it, even if it means undergoing great suffering and sacrifice. They also highlight the central role that the Messiah's sacrificial death plays in the salvation of humanity, demonstrating God's great love for us.

As Christians, we believe that Jesus Christ is the fulfillment of the prophecies of the Old Testament, including those in Zechariah. We also recognize that the sacrificial death of Jesus on the cross was a central aspect of God's plan for the salvation of humanity, and that it was a demonstration of his great love for us.

347. Zech. 13: A violent death Mark 14:27

Zechariah 13 is a chapter in the Old Testament that contains prophecies about the future of Israel. The chapter begins with a promise of purification for the people of Israel, and continues with prophecies about false prophets and the destruction of idols.

There is no specific reference to a violent death in Zechariah 13.

Mark 14:27 is a passage in the New Testament that describes Jesus' prediction of his disciples' desertion and his own death. The passage reads:

"And Jesus said to them, 'You will all fall away, because it is written, "I will strike down the shepherd, and the sheep shall be scattered." But after I have been raised, I will go ahead of you to Galilee.'"

This passage references a prophecy from Zechariah 13:7, which reads:

"Awake, O sword, against My Shepherd, and against the man, My Associate," declares the Lord of hosts. "Strike the Shepherd that the sheep may be scattered; and I will turn My hand against the little ones."

This passage from Zechariah 13 is seen by many as a foreshadowing of the death of Jesus, who is the Good Shepherd in the New Testament. While the passage from Mark 14 does not specifically mention Zechariah 13, it is widely understood as a reference to this prophecy and the violent death of Jesus.

Overall, while there is no direct reference to a violent death in Zechariah 13, the passage from Mark 14 is commonly understood as a reference to this prophecy, and is seen as evidence of the fulfillment of Old Testament prophecies in the life and death of Jesus.

348. Zech. 13:7 Both God and man John 14:9

Zechariah 13:7 is a prophecy about the coming of the Messiah and his suffering for the people of God. The passage states, "Awake, O sword, against my shepherd, against the man who is close to me!" The verse implies that the Messiah will suffer for the people of God and be struck down by the sword.

John 14:9 is a verse from the New Testament that refers to a conversation between Jesus and his disciples. In this passage, Philip asks Jesus to show them the Father, and Jesus replies, "Anyone who has seen me has seen the Father."

While there is no direct reference in Zechariah 13:7 to the Messiah being both God and man, the concept of the Messiah being a shepherd who is "close to God" and who suffers for the people of God implies a unique relationship between the Messiah and God. This relationship is further elaborated in the New Testament, where Jesus is identified as the Son of God and is described as both fully human and fully divine.

In John 14:9, Jesus is making a claim about his divine nature, affirming that he and the Father are one. This passage, along with other New Testament passages, supports the idea that Jesus is both fully God and fully human, and that his unique nature as the Son of God allows him to bridge the gap between God and humanity.

349. Zech. 13:7 Israel scattered as a result of rejecting Him Matthew 26:31-56

In Zechariah 13:7, the prophet speaks of a time when the Lord will strike the shepherd, causing the sheep to scatter. This passage is often interpreted as a reference to the scattering of Israel that would occur as a result of the rejection of the Messiah.

Similarly, in Matthew 26:31-56, it is recorded that when Jesus was arrested in the Garden of Gethsemane, his disciples all fled and abandoned him, fulfilling the prophecy in Zechariah 13:7. This scattering of the disciples also symbolized the scattering of Israel as a result of their rejection of the Messiah.

These passages highlight the serious consequences of rejecting the Messiah and the importance of faithfulness and loyalty in our relationship with God. They also demonstrate the fulfillment of Old Testament prophecies in the life and death of Jesus.

As Christians, we believe that Jesus Christ is the fulfillment of the prophecies of the Old Testament, including those in Zechariah. We also recognize that rejection of the Messiah has serious consequences and that faithfulness and loyalty to God are essential for a meaningful and fulfilling life.

J. RANDALL PRICE (2019): The NT quotes and alludes to Zechariah some 41 times. The Gospels cite Zch 9–14 (especially in the Passion Narratives) more than any other portion of the OT. It is the second most cited OT book in Revelation, second only to the book of Ezekiel. Therefore, the messianic interpretation of Zch 13:7 should not be unexpected. The point of the possible intertextuality between the two passages points out connections to the shepherd/sheep metaphor. Jeremiah, Ezekiel, and Zechariah are in harmony in the use of this sheep/shepherd metaphor in messianic terms. Thus, through this prophetic tradition, despite the presence of evil shepherds, God will raise up good shepherds and particularly send a Shepherd-Messiah to care for His people.2

350. Zech. 14:4 He would return to the Mt. of Olives Acts 1:11-12

In Zechariah 14:4, the prophet speaks of a day when the Lord will stand on the Mount of Olives, east of Jerusalem. This passage is often interpreted as a reference to the return of the Messiah.

Similarly, in Acts 1:11-12, it is recorded that when Jesus ascended into heaven, two angels appeared and told the disciples that he would return in the same way that he had ascended, that is, to the Mount of Olives.

These passages highlight the expectation of the return of the Messiah and the importance of being prepared for his coming. They also demonstrate the continuity of God's plan throughout history, as the return of the Messiah was prophesied in the Old Testament and confirmed in the New Testament.

As Christians, we believe in the second coming of Jesus Christ and look forward to his return with hope and expectation. We also recognize the importance of being prepared for his coming by living a life of faithfulness and obedience to God.

E.H. MERRILL (2019): Recent history attests to the ongoing faithfulness of Yahweh to His chosen nation, even in their present unbelief.28 They suffered through the terrible opposition of neighboring peoples in their UN-granted establishment of a Jewish state in 1948; the so-called Suez War of 1956; the struggle against what seemed apparent to most observers to be overwhelming odds in the attack by a coalition of nations in 1967, the miracle of which gave rise to its description as “The Six-Day War;” and then on the most holy day of the Jewish calendar, Yom Kippur of 1973, after a nearly devastating defeat, they once more prevailed and so decisively that “he who has eyes to see and ears to hear” can interpret the outcome as nothing short of divine intervention. But still, true and lasting shalom will be a reality only when the Sar Shalom, “the Prince of Peace,” comes in clouds and great glory. Then He shall bear His kingly scepter, wear His Davidic crown, and sit at the right hand of the Father on His royal throne. It is to all this that Zechariah directed his attention and upon which we too are invited to gaze with longing, and also with great assurance.2 

Maleachi 

351. Mal. 3:1 Messenger to prepare the way for Messiah Mark 1:1-8

Malachi 3:1 is a prophecy in the Old Testament about the messenger who would prepare the way for the coming of the Messiah. The passage reads:

"Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming," says the Lord of hosts.

This prophecy is commonly understood as a reference to John the Baptist, who was sent to prepare the way for Jesus, the Messiah.

Mark 1:1-8 is a passage in the New Testament that describes the beginning of the Gospel of Jesus Christ, the Son of God, and the ministry of John the Baptist. The passage reads:

"As it is written in Isaiah the prophet: 'Behold, I send My messenger ahead of You, who will prepare Your way; the voice of one crying in the wilderness, "Make ready the way of the Lord, make His paths straight."'" John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins.

This passage quotes the prophecy from Malachi 3:1 and identifies John the Baptist as the messenger who was sent to prepare the way for Jesus, the Lord who was coming to his temple.

Overall, the prophecy from Malachi 3:1 and its fulfillment in the ministry of John the Baptist is seen as evidence of the divine plan and preparation for the coming of Jesus as the Messiah.

352. Mal. 3:1 Sudden appearance at the temple Mark 11:15-16

Malachi 3:1 is a prophecy that describes the coming of a messenger who will prepare the way for the Lord to come to his temple. The verse says, "See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come."

In Mark 11:15-16, there is a description of Jesus' sudden appearance at the temple. In this passage, Jesus enters the temple and drives out the merchants and money changers who were selling and exchanging goods. This event is significant because it marks the beginning of Jesus' public ministry and his assertion of his authority over the religious establishment.

While the sudden appearance of Jesus at the temple in Mark 11:15-16 is not a direct fulfillment of the prophecy in Malachi 3:1, it is seen as a symbolic representation of the coming of the Messiah to the temple. Jesus' arrival at the temple and his demonstration of authority over the religious establishment are seen as a fulfillment of the Old Testament prophecies that foretold the coming of the Messiah.

Overall, the sudden appearance of Jesus at the temple in Mark 11:15-16 is a significant event in the New Testament, and it is often seen as a fulfillment of the prophecy in Malachi 3:1, which foretold the coming of the Messiah to his temple.

353. Mal. 3:1 Messenger of the new covenant Luke 4:43

In Malachi 3:1, the prophet speaks of a messenger who will prepare the way for the Lord, and the Lord whom the people seek will suddenly come to his temple. This passage is often interpreted as a reference to the coming of the Messiah.

Similarly, in Luke 4:43, Jesus refers to himself as a messenger of the new covenant, indicating that he has come to fulfill the prophecy in Malachi. Jesus' ministry was focused on the establishment of a new covenant between God and humanity, one that would be based on faith, love, and obedience to God.

These passages highlight the importance of recognizing the Messiah when he comes and the continuity of God's plan throughout history. They also demonstrate the central role that Jesus plays in the establishment of the new covenant and the salvation of humanity.

As Christians, we believe that Jesus Christ is the fulfillment of the prophecies of the Old Testament, including those in Malachi. We also recognize that the establishment of the new covenant through his life, death, and resurrection is central to the Christian faith and to our relationship with God.

354. Mal. 3:6 The God who changes not Hebrews 13:8

Malachi 3:6 is a passage in the Old Testament that proclaims the unchanging nature of God. The passage reads:

"For I, the Lord, do not change; therefore you, O sons of Jacob, are not consumed."

This passage emphasizes the consistency and faithfulness of God, who remains steadfast in His love and mercy towards His people.

Hebrews 13:8 is a passage in the New Testament that declares the unchanging nature of Jesus Christ. The passage reads:

"Jesus Christ is the same yesterday, today, and forever."

This passage emphasizes the unchanging nature of Jesus Christ, who is identified as the Son of God and the mediator between God and humanity.

While Malachi 3:6 and Hebrews 13:8 are not directly connected, both passages emphasize the unchanging nature of God and Jesus Christ. This consistency and faithfulness is seen as a source of comfort and hope for believers, who can trust in the unchanging love and mercy of God and the unchanging nature of Jesus Christ, who is the same yesterday, today, and forever.

355. Mal. 4:5 Forerunner in spirit of Elijah Mt. 3:1-3; 11:10-14; 17:11-13

Malachi 4:5 is a prophecy in the Old Testament about the coming of the Lord and the work of the prophet Elijah. The passage reads:

"See, I will send the prophet Elijah to you before that great and dreadful day of the Lord comes."

This prophecy is often understood as a reference to the ministry of John the Baptist, who was sent to prepare the way for Jesus and was said to have come in the spirit of Elijah.

In the Gospel of Matthew, it is written that John the Baptist appeared in the wilderness preaching a message of repentance and preparing the way for the coming of Jesus. Matthew 3:1-3 reads:

"In those days John the Baptist came, preaching in the wilderness of Judea and saying, 'Repent, for the kingdom of heaven has come near.' This is he who was spoken of through the prophet Isaiah: 'A voice of one calling in the wilderness, "Prepare the way for the Lord, make straight paths for him."'"

This passage connects the ministry of John the Baptist to the prophecy from Malachi 4:5, and identifies him as the one who came in the spirit of Elijah to prepare the way for the coming of the Lord.

In Matthew 11:10-14, Jesus himself identifies John the Baptist as the one who fulfilled the prophecy of the coming of Elijah, saying:

"Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist; yet whoever is least in the kingdom of heaven is greater than he. From the days of John the Baptist until now, the kingdom of heaven has been subjected to violence, and violent people have been raiding it. For all the Prophets and the Law prophesied until John. And if you are willing to accept it, he is the Elijah who was to come."

Finally, in Matthew 17:11-13, Jesus again refers to John the Baptist as the one who came in the spirit of Elijah. The passage reads:

"Jesus replied, 'To be sure, Elijah comes and will restore all things. But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands.' Then the disciples understood that he was talking to them about John the Baptist."

Overall, Malachi 4:5 and its fulfillment in the ministry of John the Baptist is seen as evidence of the divine plan and preparation for the coming of Jesus as the Messiah.

356. Mal. 4:6 Forerunner would turn many to righteousness

Malachi 4:6 is a prophecy in the Old Testament about the coming of the Lord and the work of the prophet Elijah. The passage reads:

"He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse."

While this passage does not specifically mention a forerunner who would turn many to righteousness, it is often understood as a reference to the ministry of John the Baptist, who was sent to prepare the way for Jesus and to call people to repentance and righteousness.

In the Gospel of Luke, it is written that the angel Gabriel appeared to Zechariah, the father of John the Baptist, and said:

"And he will turn many of the sons of Israel back to the Lord their God. It is he who will go as a forerunner before Him in the spirit and power of Elijah, to turn the hearts of the fathers back to the children, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord" (Luke 1:16-17).

This passage from Luke connects the ministry of John the Baptist to the prophecy from Malachi 4:6, and identifies him as the forerunner who would turn many to righteousness.

Overall, while Malachi 4:6 does not directly mention a forerunner who would turn many to righteousness, this prophecy is commonly understood as a reference to the ministry of John the Baptist and his work in preparing the way for Jesus and calling people to repentance and righteousness.

E. RAY CLENDENEN (2019): the Lord Himself would come in the person of the divine Messianic King, who would bring the full weight of the covenant curses against all who had refused to fear the Lord. At that time, “all the
arrogant and everyone who commits wickedness will become stubble” (4:1). Malachi goes on to explain that judgment was not the end, but the Lord would pour out His compassion on those who feared Him and make them His special possession (3:16-17), healing them with His righteousness (4:2). The Lord came in Jesus the Messiah, but His work of judgment and compassion continues until He comes again. Then, as Peter explained, the “various trials” of those who fear the Lord will be over, and “the genuineness of your faith—more valuable than gold, which perishes though refined by fire—[will] result in praise, glory, and honor at the revelation of Jesus Christ” (1Pt 1:6-7).

Dr. J. B. Doukhan (2012) The exegesis of these texts has revealed that they all indicate a clear messianic intention. These texts do not owe their messianic content to a rereading or to a reinterpretation of later traditions. They are messianic in their own rights. Second, our intertextual reading of these messianic texts demonstrates that the messianic identification of these texts has been confirmed by later parallel texts, within the Hebrew Bible, which have themselves, interpreted these texts as messianic. Third, the texts share common messianic features, either directly with each other or indirectly through their parallel texts, thus, not only confirming each other as messianic texts, but also upholding messianism as a biblical phenomenon. Fourth, the texts have also been recognized as messianic texts in Jewish traditional texts as well as in the New Testament, thus testifying from the outside to a popular tradition of messianic interpretation. 

The fact that messianic interpretations of the biblical texts are already found in the Hebrew canon and the fact that they are still attested in rabbinic texts—the Talmud and the Midrashim—while the Jewish-Christian controversy was still going full blast, constitutes an important evidence of their authenticity and profound rooting in the Jewish consciousness (this also by the same token attests to the honesty of the scribes who transmitted these traditions). 27

The Mysterious Prophecy of Isaiah 53
https://www.youtube.com/watch?v=W3EjmxJYHvM&t=350s

4,118,833 views  Apr 24, 2020
Exploring the ancient prophecy of Isaiah 53 is one of the most fascinating studies one can make. Some say is reveals the story of the Bible in just a few verses. As the heart of the mystery is identifying the one called "My servant."

Judaism most often identifies the suffering servant as the people of Israel who also have suffered throughout history. Those who believe Jesus was the Messiah of Israel see Isaiah 53 as predicting Jesus' death, burial, and resurrection, centuries before he lived. Can both interpretations find common ground?

This documentary looks for clues in history, archaeology, and even the Dead Sea Scrolls, seen here at The Israel Museum (13:00). Weigh the findings and gain a deeper understanding of Isaiah’s prophecy of hope.

Participants include Dr. Michael Rydelnik, Dr. Walter Kaiser, Dr. Michael Brown, and Dr. Darrell Bock.

Originally released as a Day of Discovery production. In 2015, Day of Discovery was relaunched as Our Daily Bread Films.

FACEBOOK: https://www.facebook.com/groups/odbfi...
INSTAGRAM: https://www.instagram.com/ourdailybre...
WEBSITE: https://www.odb.org

The Forbidden Chapter: Isaiah 53 in the Hebrew Bible
https://www.youtube.com/watch?v=cGz9BVJ_k6s

3,737,525 views  Sep 25, 2015  #TreeofLifeMinistries #EvangelismInIsrael #StreetEvangelism
Did you know that Isaiah 53 is a FORBIDDEN CHAPTER in most synagogues? We read this powerful prophecy with Israelis on the streets. See how deeply they were moved as they came face to face with their Messiah! https://TreeofLifeIsrael.org
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This video has reached almost 11 million views in various languages. Please like, share, and spread the message!

God is opening the eyes of the Jewish people to their Messiah more than any time in 2,000 years!
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The Isaiah Prophecy We All Must Know About! (Crucifixion In The Old Testament)
https://www.youtube.com/watch?v=GtcYnuIo0CA

650,104 views  May 14, 2019
Prophet Isaiah had an amazing vision about the Messiah. In this episode we explore how the crucifixion and resurrection of Christ were foretold in the Old Testament! Prepare to be amazed at what The Bible predicted as we examine Isaiah 53!

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Isaiah 53 - Is it Israel or the Messiah? - The Case for Messiah
https://www.youtube.com/watch?v=9kq4sCWOMcw

213,814 views  Nov 17, 2022  Pod for Israel - Biblical Insights from Israel
The Case for Messiah seeks to answer some the biggest questions and objections to the Messianic interpretation of scripture and strengthen your faith.  Rashi and other Jewish teachers today view the Servant of the Lord in Isaiah 53 being fulfilled in Israel, but as Dr. Broshi and Dr. Postell dig into the text and context surrounding Isaiah 53 and the chapters leading to it, we see how illogical that concept becomes.  Dig deeper into one of the most powerful prophecies of the bible and let the roots of your faith be strengthened by this powerful podcast!

Want to go deeper?  Check out more resources below
https://www.oneforisrael.org/answers/

Isaiah 53:1-6 (Profession) [ESV] - Hillsong Worship
https://www.youtube.com/watch?v=oioLoQsrts0

Christianity's relationship to the Mosaic Law, including commandments and observances like the Sabbath, is rooted in the teachings and person of Jesus Christ. This belief, and the consequent theological developments, are central to understanding why certain aspects of the Mosaic Law are viewed differently within Christianity. In the New Testament, Jesus said that He came not to abolish the Law of Moses but to fulfill it (Matthew 5:17-20). This fulfillment is a key concept in Christian theology. It suggests that Jesus completed or brought to full expression the intent and purposes of the Mosaic Law. Through His life, teachings, death, and resurrection, Christians believe that Jesus embodied the perfect fulfillment of the Law, making a way for a new covenant between God and humanity. The idea of a new covenant is central to Christianity and is based on passages like Jeremiah 31:31-34, which speaks of a future time when God would establish a new covenant with His people, not like the one made with their ancestors when He led them out of Egypt. This new covenant would be characterized by God's laws being written on the hearts of His people, and their sins being forgiven. Jesus is the mediator of this new covenant (Hebrews 8:6-13), which was inaugurated through His death and resurrection. This new covenant fulfills and transcends the old covenant made through Moses, offering a new way of relating to God not based on adherence to the Law but on faith in Jesus Christ (Romans 3:21-31). The transition from a focus on specific holy places and days to a more spiritualized worship is also evident in the teachings of Jesus and the New Testament writings. Jesus spoke of a time coming and now is when true worshipers would worship in spirit and truth, rather than on specific mountains or in temples (John 4:21-24). Regarding the Sabbath, the shift in Christian practice from Saturday to Sunday, the day of Jesus' resurrection, was not so much a cancellation of the Sabbath as a transformation of it. The resurrection is a new creation, and thus the first day of the week became significant for Christians as a day of worship and rest, reflecting the new life and creation inaugurated through Christ (Acts 20:7, 1 Corinthians 16:2, Revelation 1:10). The belief that Jesus is the Messiah awaited by the Jewish people is grounded in various prophecies from the Old Testament. Passages in Isaiah (such as the suffering servant in Isaiah 53), Psalms (like Psalm 22), and Daniel (such as the Son of Man in Daniel 7) foretell aspects of the life, death, and exaltation of Jesus. The contention that Jesus does not meet the messianic expectations is rooted in different interpretations of these prophecies. While some argue that the Messiah was expected to be a political leader who would restore Israel to a position of earthly prominence, Jesus' mission was more profound and spiritual, aimed at reconciling humanity with God and establishing His kingdom not just for Israel but for all nations.

Objection: How can you cancel. Mount Sinai status where a whole nation prophetically received the Sabbath observance and replaced with another day. And also canceling the commandments of deeds, and canceling the holy place on which it is written, "And my eyes and my heart shall be there all days" (Kings 1:9)
If Jesus was a true prophet then there should have been a great position in which he informs d that he is changing or changing his commandments

Response:
The transition from Sabbath observance to Sunday worship, the fulfillment of the Mosaic Law through Jesus Christ, and the shift from a physical temple to a spiritual understanding of God's dwelling among people are significant aspects of Christian theology that have deep roots in the New Testament teachings. These changes are seen not as cancellations but as fulfillments and transformations that were anticipated within the Hebrew Scriptures and realized in the life, death, and resurrection of Jesus Christ. Jesus Christ's role in fulfilling the Law is foundational to understanding the perceived changes in commandments and observances. In the Gospel of Matthew, Jesus states, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them" (Matthew 5:17). This fulfillment brought the Mosaic Law to its complete expression through love (Matthew 22:37-40). The essence of the Law—love for God and neighbor—remains, but the way it is practiced transforms in light of Jesus' teachings and sacrifice. The observance of Sunday, the first day of the week, commemorates Jesus' resurrection, which is central to Christian faith. This shift from the Sabbath (Saturday) to the Lord's Day (Sunday) is seen as a reflection of the new creation inaugurated through Christ's resurrection. Early Christian writings outside the New Testament, such as the Didache and writings of Church Fathers like Ignatius of Antioch, reflect this shift in practice among the first Christians, grounding it in the apostolic tradition. Jesus introduced a new understanding of God's presence among His people, teaching that the temple was no longer a specific location but was found within the community of believers and, ultimately, in His own person. He spoke of His body as the temple (John 2:19-21), signifying a new way God dwells among His people. This spiritual understanding of God's presence extended beyond a physical location, aligning with prophecies that God's law would be written on hearts (Jeremiah 31:33).

The genealogical accounts in the Gospels of Matthew and Luke place Jesus within the Davidic line, fulfilling the Old Testament prophecies regarding the Messiah's lineage (2 Samuel 7:12-16, Isaiah 11:1). The timing of Jesus' birth, life, and ministry aligns with the "seventy weeks" prophecy in Daniel 9:24-27, which pointed to the Messiah's appearance in the first century AD. This timing, along with the fulfillment of numerous other prophecies, corroborates the Christian belief that Jesus is the long-awaited Messiah. From a Christian theological perspective, the changes brought about by Jesus' ministry are the fulfillment of the Law and the prophets, rather than a cancellation of previous covenants. The transition from Sabbath to Sunday, the understanding of the temple, and the fulfillment of the Law are viewed through the lens of Christ's redemptive work. Jesus' genealogy and the timing of His coming are fulfilling messianic prophecies, underscoring His identity as the Messiah. These perspectives are rooted in the New Testament and the early Christian tradition, reflecting a continuity and fulfillment of the Hebrew Scriptures.

To determine how many distinct events are described by the 356 prophecies, I will go through the list and group together prophecies that seem to be referring to the same event. I'll keep a running count of the unique events.

1. The virgin birth (1, 173, 295)
2. Jesus will bruise Satan's head (2, 90) 
3. Jesus' heel bruised on the cross (3)
4. Bodily ascension to heaven (4, 55, 121)
5. Jesus as the Son of God/Seed of Abraham to bless all nations (5, 6, 7, 11, 13, 16, 230, 231, 232)
6. Jesus as priest like Melchizedek (8, 9, 154) 
7. The Last Supper (10)
8. The Lamb of God (12, 24, 260)
9. Jesus as the promised Redeemer (14)
10. Jesus as the bridge/way to heaven (15) 
11. The timing of Jesus' coming (17, 41, 308)
12. Jesus as the Seed of Judah (18, 19, 293, 297, 298, 299)
13. Before Judah lost identity (20)
14. Obedience to Jesus (21)
15. Jesus as the Great "I AM" (22)
16. Jesus presented as Lamb 4 days before Passover (23)
17. Jesus' blood saves from wrath (25, 26)
18. Not a bone of Jesus broken (27, 39, 101)
19. Jesus exalted (28, 95, 146, 241, 275) 
20. Jesus' holiness/character (29, 63, 115, 147, 155, 188, 196, 325)
21. The Spiritual Rock (30)
22. Jesus' mercy (31)
23. Jesus' sacrifice a sweet aroma (32)
24. Leper cleansed/sign to priesthood (33)
25. Jesus' once-for-all death (34)
26. Suffering outside the camp (35) 
27. Blood makes atonement (36, 37, 253, 254, 255, 256, 269, 274)
28. The offer of living water (38)
29. Ministry of miracles/healing (40, 208, 251)
30. Preceded by a forerunner (42, 209, 351, 355)
31. Believing Moses' writings (43)
32. Speaking the Father's words (44)
33. Penalty for rejecting Jesus (45)
34. Cursed is one who hangs on a tree (46)
35. Jesus as Captain of salvation (47)
36. Jesus redeems/is our kinsman (48)
37. The faithful priestly Messiah (49, 322)
38. The anointed Davidic King (50, 56, 57, 160, 320)
39. Jesus as Son of David (51, 142, 292, 293, 297)  
40. His everlasting Kingdom (52, 54, 303)
41. Jesus as Son of God (53, 58, 180, 294) 
42. Need for a mediator between God and man (59)
43. The resurrection predicted (60, 73, 74, 96, 108, 156, 200, 201, 280, 313)
44. Enmity of kings/authorities (61)
45. Jesus called Anointed One/Christ (62, 116)
46. Jesus called King (64)
47. Jesus as Beloved Son of God (65, 294)
48. Crucifixion and resurrection intimated (66)  
49. Rule with rod of iron (67)
50. Life through faith in Jesus (68, 131)
51. Praise from children (69)
52. Jesus' humiliation and exaltation (70, 246)
53. Judge the world in righteousness (71, 194, 223, 325)
54. No decay in death (72)
55. Good news/teachings would spread (167, 216, 240, 287)
56. Sending the Spirit (164, 221, 288)
57. Judge among nations (168)
58. Vision of God's glory (169, 170)
59. Falling deaf to Jesus' words/parables (171, 172, 204)
60. Called Emmanuel/God with us (174, 175)

I count 60 distinct events prophesied based on grouping together verses that appear to refer to the same event. Let me know if you need any clarification on my groupings.

Why Jesus Had to Come 2000 Years Ago...Not Today!
https://www.youtube.com/watch?v=OfnQqdYuFzI

The life and timing of Jesus fulfill the expectations and predictions about God that had developed across many ancient religions and cultures over thousands of years. Several lines of evidence are provided:

1. Spirituality - Many ancient deities shared common characteristics that would align with how humans conceive of God (being supernaturally powerful, a teacher, requiring sacrifice, defying death, judging humanity, etc). This suggests humans were gradually understanding true attributes of the divine.

2. Culture - These beliefs converged during the era of the Roman Empire (350 BC - 380 AD), when connectivity, communication, and peace enabled ideas to spread widely. This narrowed the window for when the "true God" could be maximally revealed.

3. Prophecy - Jewish prophecies like those of Daniel further narrowed this window to 457 BC - 70 AD, an incredibly small 0.018% of the overall timeline examined. Jesus appeared and made his claims during this period.

4. Impact - The lasting, global impact and following of Jesus, despite his humble beginnings, suggests he could not have been just a "nobody" but was the decisive revelation of the true God that humanity had been seeking.

https://www.youtube.com/watch?v=wndUblT4Vfs


In this lecture, the speaker is referring to the Jewish concept of the Messiah, which is different from the Christian belief in Jesus Christ being the Messiah.

In Judaism, the Messiah (Mashiach in Hebrew) is an anointed king from the line of David who will be sent by God to restore the Jewish people to the Land of Israel, rebuild the Temple in Jerusalem, gather the exiles of Israel, and usher in an era of peace and knowledge of God on earth. The Jewish expectation is that the true Messiah has not yet arrived. Christians believe that Jesus Christ fulfilled the messianic prophecies and was the long-awaited Messiah, while mainstream Judaism disagrees with this and is still awaiting the coming of their anticipated Messiah. So in this lecture, when the speaker refers to "Mashiach" and the imminent arrival of the Messiah, he is speaking from the traditional Jewish perspective of a figure who has not yet appeared, rather than accepting Jesus as that Messiah figure. The beliefs about the role and identity of the Messiah differ significantly between Judaism and Christianity.

Here are the main claims made in the lecture:

1. The countdown for the coming of the Mashiach (Messiah) has begun, as everything is now in place and ready.
2. Evil, greed, and divisiveness are increasing greatly in the world, which is a sign of the imminent arrival of the Mashiach according to the prophecies.
3. Major nations like Iran, Russia, China, and North Korea are potential sources of conflict that could lead to events paving the way for the Messiah.
4. Natural disasters and other phenomena are "wake-up calls" from God to humanity to correct their misdeeds before the Messiah comes.
5. The generation before the Messiah will sink to the lowest level of impurity (50th level), making it very difficult to escape spiritual darkness.
6. Seeking and pursuing peace through kindness, forgiveness, and compromise is key to surviving the turbulent times and meriting the revelation of the true peace that the Mashiach will bring.
7. With the coming of the Mashiach, knowledge of God will spread like water covering the seas, enabling people to finally see truth and find inner peace.
8. Listening to too much news media causes depression, so it's better to pray to God for guidance during this difficult transition period until the permanent peace of the Messianic era arrives.

From a Christian viewpoint, some of the claims align with or set the stage for the deceptive coming of the Antichrist figure prophesied in the New Testament.

1) The claim that "the countdown for the coming of the Mashiach has begun" and that "everything is now in place and ready" creates an atmosphere of eager expectation that could make people vulnerable to deception by a false messianic claimant.
2) The signs of increasing evil, greed, divisiveness, and potential conflicts among nations are portrayed as heralding the Messiah's arrival. However, the New Testament suggests the Antichrist will arise in the midst of such chaos and turmoil.
3) The spiritual darkness of "sinking to the lowest level of impurity" predicted for the generation before the Messiah could make people more desperate for a figure claiming to be the promised redeemer.
4) The emphasis on catastrophic "wake-up calls" from God could convince some that an powerful, miracle-working deceiver is the very Messiah who has come to rescue them from such trials.
5) With knowledge of the true God not yet fully spread, the Antichrist could arose from the existing climate of sin and lack of divine knowledge plaguing humanity before his appearance.

So from a Christian perspective, the intense longing for the Messiah described in this lecture, coupled with the tumultuous conditions and spiritual darkness foretold, will make the Jewish community and others vulnerable to being deceived by a false messianic figure - the Antichrist - who will initially be accepted as the promised redeemer before revealing his true evil nature.

The Timing of the Messiah's Coming: Biblical Prophecies, Genealogical Records, and Differing Perspectives

The OT book of Daniel (Daniel 9:24-27) provided a timeline for the Messiah's coming, based on the prophecy of 70 "weeks" of years. Many biblical scholars interpret this to mean that the Messiah would come before the second temple in Jerusalem was destroyed (which happened in 70 AD).

The interpretation that the Messiah must come before the destruction of the Second Temple in Jerusalem in 70 AD is based on the prophecy found in Daniel 9:24-27. This prophecy is known as the "Seventy Weeks" prophecy, and it describes a period of 70 "weeks" or sets of 7 years (totaling 490 years) that are decreed for specific purposes related to the Messiah and Jerusalem.

The key reasons this prophecy is interpreted to mean the Messiah must come before 70 AD are:

1) The starting point is the decree to rebuild Jerusalem, which is dated to 444 BC based on Nehemiah 2:1-8.
2) Daniel 9:25 states there will be 69 weeks (69 x 7 years = 483 years) until the Messiah comes.
3) 483 years after 444 BC brings us to 33 AD.
4) This aligns with the time of Jesus' ministry and crucifixion according to the New Testament gospels around 30-33 AD.
5) Daniel 9:26 then says after the 69 weeks, the Messiah will be "cut off" (put to death).
6) Daniel 9:27 refers to the 70th week (final 7 years), when the Messiah confirms a covenant, but is killed, leading to the destruction of the city and sanctuary.

So the precise calculation from the 444 BC decree to the end of the 69 weeks is 483 years, which lands in 33 AD. This matches the timeframe of Jesus' life and crucifixion according to Christian belief.

The argument is that for Jesus to fulfill this key Messianic prophecy in Daniel, He had to come and be cut off/killed before the destruction of the Second Temple in Jerusalem in 70 AD, which matches the 70th week described.

The argument that the Messiah had to come and be "cut off" (killed) before the destruction of the Second Temple in Jerusalem in 70 AD is based on a specific interpretation of the sequence of events described in Daniel 9:24-27.

1) The 70 "weeks" or 490 years are divided into three periods - 7 weeks, 62 weeks, and the final week (vs 25-27).
2) After the 62 weeks follow the initial 7 weeks (totaling 69 weeks), the Messiah will be "cut off" (vs 26).
3) Then in the 70th final week, the Messiah confirms a covenant, but in the midst of that week, sacrifices cease and eventually the city and sanctuary (Temple) are destroyed (vs 27).

So according to this interpretation:
- The first 69 weeks culminate with the death of the Messiah
- The 70th week involves the Messiah's covenant being confirmed initially
- But then that 70th week also includes the cessation of sacrifices at the Temple
- And finally the complete destruction of Jerusalem and the Temple itself

The reasoning is that the destruction of the Second Temple in 70 AD is the event that terminates and fulfills the 70th week described in verse 27.

Therefore, for the sequence to occur with the Messiah's death first (end of 69 weeks), followed by events of the 70th week leading to the Temple's destruction - the Messiah had to come and be killed before 70 AD when the Temple was destroyed.

The division of the 70 "weeks" or 490 years into 7 weeks, 62 weeks, and the final week in Daniel 9:24-27 is not explicitly explained in the text itself.  The initial 7 weeks (49 years) may refer to the time period it took to rebuild Jerusalem after the Babylonian exile, from the decree in 444 BC until the completion of the reconstruction efforts. Most scholars view the 7 weeks as either symbolic or referring to the broader length of time needed to fully re-establish Jerusalem after the exile, but not specifically pointing to 49 literal years required just for rebuilding the Temple structures. The timeline details remain a matter of interpretation.

End of the genealogical line
According to Luke's gospel, Jesus descended from the royal Davidic line which traced legal inheritance to the throne. After 70 AD, these records were lost/destroyed, so the Messiah could not have come later and proven legal claim.
Cessation of the sacrificial system

In 70 AD, the total destruction of the Temple rendered the Jewish sacrificial system obsolete. Christians believe Jesus' death represented the final perfect sacrifice, ending the need for the old system.

Jewish scholars who do not accept Jesus as the Messiah have several counter-arguments to the Christian claims about the genealogical records and cessation of sacrifices:

Regarding the genealogical line:
- Jews maintain detailed genealogical records to this day, so the destruction of records in 70 AD did not eliminate the ability to trace Davidic lineage.
- They argue that just belonging to the Davidic line is not sufficient to prove someone is the Messiah - the person must also fulfill all the Messianic prophecies outlined in the Torah.
- Some scholars assert that the genealogies in the New Testament gospels have inconsistencies and cannot be definitively traced back to David.

On the cessation of sacrifices:
- Orthodox Jews believe that the sacrificial system can and will be reinstated once the Third Temple is rebuilt in Jerusalem, as prophesied. Its cessation is temporary.
- They view stopping sacrifices as a punishment from God for past sins, not a deliberate replacement by a new religious system.
- The necessity of sacrifices/atonement is deeply rooted in the Torah's commandments that Jews still follow to this day.

The claim that Jews maintain detailed genealogical records tracing all the way back to David's line is questionable and disputed, especially after the destruction of Judea in the 1st-2nd centuries AD.

1) Jewish oral tradition holds that after the Bar Kokhba revolt against Rome (132-136 AD), genealogical records were lost or heavily disrupted when many Jews were exiled from Judea.
2) Most modern Jews cannot definitively trace their lineage all the way back to ancient tribes of Israel or the Davidic line. Major disruptions like the Roman wars made record-keeping extremely difficult.
3) There are a few families like the Cohanim (priestly line of Aaron) who managed to maintain some generational records based on their Temple duties. But even these have gaps.
4) In the absence of perfect records, traditional Judaism looks to other criteria like surnames, oral histories, and the fulfillment of all Messianic prophecies to assess potential Messianic claimants.
5) Some Jewish scholars argue that after 2,000 years of exile and mixing of populations, the precise genealogies from David's time have become irretrievably lost.

So in practice, most Jews acknowledge that detailed lineage records were disrupted by the Roman destruction of Judea. Any future Messianic claimant would likely have to rely more on fulfilling the specific prophecies in scripture rather than iron-clad genealogical proof from David's line.

The gospel claims of an unbroken Davidic genealogy for Jesus are called into question by the overall loss of records that made it very difficult for Jews to keep precise generational accounts over the centuries after the 1st century AD.

- Some argue that Jesus' death cannot be a final sacrifice because he did not meet the requirements for a kosher sacrificial offering according to Mosaic law.
In general, Jews do not see the destruction of the Second Temple as nullifying or altering the necessity to follow God's commandments in the Torah for sacrifices, genealogies, etc. Rather, traditional Judaism views it as a tragedy and punishment that will eventually be reversed by rebuilding the Temple when the true Messiah arrives to usher in an era of global peace and knowledge of God.

So while Christians apply theological meaning to these events, Jews assess them through the existing teachings and laws laid out in the Torah and Hebrew Bible already accepted as scripture before Jesus' time.

There are a few potential bases for the claim by some Rabbinic Jews that the Messiah is already among us:

Some interpret certain prophecies about the coming of the Messiah in a more allegorical or spiritual sense. For example, they may view prophecies about the ingathering of the exiles and restoration of Israel as having already begun to be fulfilled with the establishment of the modern State of Israel and the return of many Jews to the land. According to Jewish tradition, the Messiah will usher in an era of peace, knowledge of God, and adherence to Torah law. Some may argue that certain conditions and trends in the world hint at the beginning stages of this Messianic period, with the Messiah already present but not yet revealed. A view in Kabbalah and other mystical Jewish teachings is that in every generation, there is someone born with the potential to become the Messiah, contingent on the world meriting redemption through good deeds and repentance. Therefore, the Messiah could theoretically be alive now.
In Jewish thought, the Messiah is sometimes referred to as "Moshiach ben David" (Messiah, son of David). Some interpret this to mean the Messiah could already be present, awaiting the proper time for his Davidic lineage and status to be revealed. However mainstream Orthodox Judaism disagrees with declaring anyone as the Messiah until that person undisputedly fulfills all the criteria laid out in scripture - restoring the Jewish people to the land of Israel, rebuilding the Temple, ushering in an era of world peace, etc. Most consider such claims of the Messiah being present now as speculative.

One of the most remarkable prophecies in the Bible is found in Daniel 9:24–27, where the angel Gabriel reveals to Daniel a timeline for the coming of the Messiah and subsequent events. This prophecy, known as the "Prophecy of the 70 Weeks," outlines 490 years during which God would accomplish His purposes for Israel and Jerusalem. In this narrative, we will explore how this prophecy was precisely fulfilled in the life, death, and resurrection of Jesus Christ.

The Prophecy of  Daniel 9:24–27 (NIV):

"Seventy 'sevens' are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the Most Holy Place.
Know and understand this: From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven 'sevens,' and sixty-two 'sevens.' It will be rebuilt with streets and a trench, but in times of trouble.
After the sixty-two 'sevens,' the Anointed One will be put to death and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed.

He will confirm a covenant with many for one 'seven.' In the middle of the 'seven' he will put an end to sacrifice and offering. And at the temple, he will set up an abomination that causes desolation, until the end that is decreed is poured out on him."

Understanding the "Weeks"

The term "sevens" (often translated as "weeks") in this prophecy comes from the Hebrew word shavuim, which means units of seven. The context determines what these units represent. In Daniel's case, he had been contemplating the 70 years of captivity (Daniel 9:2). Gabriel's message uses a play on words to extend this period: not just 70 years, but 70 sevens of years, totaling 490 years (70 x 7). The 70 'sevens' are divided into three distinct periods:

1. Seven 'sevens'** (7 x 7 years) = 49 years
2. Sixty-two 'sevens'** (62 x 7 years) = 434 years
3. One 'seven'** (1 x 7 years) = 7 years

The Starting Point: The Decree to Rebuild Jerusalem

To calculate the timeline, we need to identify the starting point of the prophecy. Daniel 9:25 states:

"From the issuing of the decree to restore and rebuild Jerusalem..."

Several decrees in the Old Testament could fit this description:

1. Cyrus's Decree (538 BC) – Allowed Jews to return and rebuild the Temple (Ezra 1:1–4).
2. Darius's Decree (519 BC) – Reaffirmed Cyrus's decree (Ezra 6:1–12).
3. Artaxerxes's Decree to Ezra (457 BC) – Concerned Temple worship (Ezra 7:11–26).
4. Artaxerxes's Decree to Nehemiah (444 BC) – Specifically authorized the rebuilding of Jerusalem's walls and city Nehemiah 2:1–8.

The only decree that explicitly focuses on restoring and rebuilding the city, including its walls, is the decree issued to Nehemiah in 444 BC. Therefore, this decree is considered the starting point of the 70 weeks prophecy.

Calculating the Timeline

1. Start Date: Nisan 1, 444 BC

   - According to Nehemiah 2:1, the decree was issued in the month of Nisan, in the 20th year of King Artaxerxes I.
   - Artaxerxes began his reign in 464 BC, making his 20th year 444 BC.

2. Duration: 69 'sevens' = 7 'sevens' + 62 'sevens' = 483 years

3. Prophetic Year Calculation:

   - Biblical prophecies often use a 360-day year (a "prophetic year"), as seen in Revelation 11:2–3 and 12:6.
   - Total days: 483 years x 360 days/year = **173,880 days**

4. Converting to Solar Years:

   - Solar year: Approximately 365.24219879 days
   - 173,880 days ÷ 365.24219879 days/year ≈ 476.0677 years

5. Calculating the End Date:

   - From Nisan 1, 444 BC, adding 476 years brings us to Nisan 1, AD 33 (considering there's no year zero between 1 BC and AD 1).
   - Adding the fractional year (0.0677 x 365.24219879 ≈ 24.7 days) brings us to approximately Nisan 10, AD 33.

The End Point: The Coming of the Messiah

Nisan 10, AD 33, is significant because it corresponds to the date of Jesus' Triumphal Entry into Jerusalem, known as Palm Sunday. On this day, Jesus publicly presented Himself as the Messiah, fulfilling Zechariah 9:9:

"Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey..."

According to the Gospel accounts, Jesus entered Jerusalem amid praises and recognition of His Messianic identity (Matthew 21:1–11; Mark 11:1–10; Luke 19:28–40; John 12:12–19).

The Fulfillment in Jesus Christ

1. The Messiah "Cut Off"

   - Daniel 9:26 predicts that "After the sixty-two 'sevens,' the Anointed One will be put to death and will have nothing."
   - Jesus was crucified just a few days after the Triumphal Entry, on Nisan 14, AD 33 (April 3, AD 33, Julian calendar).
   - This aligns precisely with the prophecy's timeline.

2. Destruction of Jerusalem

   - Daniel 9:26 also mentions that "the people of the ruler who will come will destroy the city and the sanctuary."
   - In AD 70, the Romans (people of the future ruler) destroyed Jerusalem and the Temple, fulfilling this part of the prophecy.

3. The Final "Seven"

   - The last 'seven' (7 years) is often interpreted as a future period, sometimes associated with end-times events described in Revelation.
   - This period is beyond the scope of the precise fulfillment discussed here.

Evidence Supporting the AD 33 Crucifixion Date

Several lines of historical and astronomical evidence support the date of Jesus' crucifixion as April 3, AD 33:

- Pontius Pilate's Governorship**: Pilate governed Judea from AD 26 to AD 36.
- High Priesthood of Caiaphas**: Caiaphas was high priest from AD 18 to AD 36.
- Astronomical Data: Lunar and solar calculations indicate that Passover (Nisan 14) fell on a Friday in AD 33.
- Historical Context: Political events, such as the fall of Sejanus in AD 31 and Pilate's cautious behavior toward Jewish leaders, align with the Gospel narratives.

Conclusion

The prophecy of Daniel 9:24–27 provides a detailed timeline for the coming of the Messiah and significant events affecting Jerusalem. By calculating the 69 'sevens' from the decree to rebuild Jerusalem in 444 BC, we arrive precisely at AD 33, the year of Jesus Christ's crucifixion.

This remarkable alignment demonstrates the accuracy of biblical prophecy and affirms the identity of Jesus as the promised Messiah. The precise fulfillment of Daniel's prophecy serves as a powerful testament to the sovereignty of God over history and His plan of redemption through Jesus Christ.

The Improbability of Chance: Calculating the Odds of Daniel's Prophecy Fulfillment

To calculate the odds that the fulfillment of Daniel's prophecy could have occurred by chance, we need to break down several factors and assess how likely it is that all the key elements could align randomly.

 Step-by-Step Breakdown

1. **The Decree to Rebuild Jerusalem (444 BC)**:
   - Many historical decrees existed, but the prophecy aligns with the one given by Artaxerxes in 444 BC. There were only a few decrees concerning the rebuilding of Jerusalem, so the chance of selecting the exact right one that fits with the timeline can be estimated at approximately 1 in 5.

2. Duration of 69 'Sevens' (483 Years):
   - Given that the prophecy specifies 69 sets of 7 years, this exact calculation leads us to the year AD 33. To randomly pick a year within a 500-year period (roughly the range between 500 BC and AD 1) that would lead to an event like the crucifixion of Jesus would be a 1 in 500 chance. However, since we are not calculating based purely on the year of Jesus' crucifixion but a series of calculations (483 years), it makes it far less likely. For simplicity, we can estimate a chance of approximately 1 in 500 for the time aligning with this event.

3. Jesus’ Death on Passover:
   - Passover was a yearly event, so for Jesus to have died on the exact day of Passover in AD 33 adds another layer of improbability. The chances of this happening by random chance on a specific holiday is approximately 1 in 365 (the number of days in a year).

4. Jesus' Crucifixion Under Pontius Pilate:
   - Pontius Pilate governed Judea from AD 26 to AD 36, which provides a window of 10 years in which this could occur. The chance of Jesus’ death falling within Pilate's governorship in those specific 10 years is approximately 1 in 10.

5. Triumphal Entry on Palm Sunday (Nisan 10):
   - This event, predicted in Zechariah 9:9, aligns with the end of the 69th week when Jesus presents Himself as Messiah. The chance of this event, which occurs only once in Jesus’ ministry, aligning with the exact timeline set by Daniel is another rare occurrence. This can be estimated at 1 in 30 (since the event could have occurred any time during a 30-year ministry window).

6. Destruction of Jerusalem in AD 70:
   - The prophecy also predicted the destruction of Jerusalem and the Temple, which happened 37 years after Jesus' death. The chance of this destruction aligning with the prophecy and happening within the relatively short period after Jesus' crucifixion is another factor. Estimating the probability for this event can be around 1 in 100, given the long history of Jerusalem and the relative rarity of such destructive events.

Combined Odds Calculation

To calculate the overall probability of all these factors occurring together, we multiply the individual probabilities:
P = [1/5] x [1/500] x [1/365] x [1/10] x [1/30] x [1/100]

Simplifying:
P = 1 / (5 x 500 x 365 x 10 x 30 x 100)
P = 1 / 2,737,500,000,000

Conclusion
Given the complexity of the prophecy and the many precise details that had to align, the odds of this fulfillment occurring by chance are astronomically small — about 1 in 2.7 trillion. This suggests that the fulfillment of Daniel's prophecy, particularly in the life, death, and resurrection of Jesus, is highly improbable to have happened randomly and points to a purposeful and prophetic fulfillment.

The blood
The blood strains can only be seen with UV light. Why would an artist back then ever put blood there which would not be visible, and providing no advantage at all. But even more remarkable than that, the wide presence of creatinine particles bound to ferrihydrite particles is not a situation typical of the blood serum of a healthy human organism. Indeed, a high level of creatinine and ferritin is related to patients suffering of strong polytrauma like torture. Hence, the presence of these biological nanoparticles found during our experiments points a violent death for the man wrapped in the Turin shroud.” What appears to be blood on the Shroud has passed 13 tests proving that it is real human blood.  The presence of "X" and "Y" chromosomes indicates that the blood is from a male.  The blood type is AB.  

When a person is cruelly tortured, the blood undergoes terrible haemolysis, when the haemaglobin literally ‘breaks up’. In thirty seconds, the reaction reaches the liver, which doesn’t have time to deal with it, and discharges a volume of bilirubin into the veins. Alan Adler has discovered a very high quantity of this substance in the blood on the Shroud. It is this substance that, when mixed with methemoglobin of a certain type, produces that vivid red colour. The colour of the blood belonging to the ‘Man of the Shroud’ is chemical proof that, before dying, he suffered terrible torture.

Pollen from Jerusalem
There is pollen from Jerusalem, Palestine, and Edessa. Pollen is on the Shroud that is unique to the area around Jerusalem.  In 1973, Swiss criminologist Max Frei, a botanist by training, identified spores from forty-nine plants in samples taken from the Shroud.  Thirty-three of them came from plants that grow only in Palestine, the southern steppes of Turkey, and the area of Istanbul: Since the Shroud has never left France since its appearance in Lirey in 1357, this data suggests that the Shroud was exposed to the open air in Palestine and Turkey at some point prior to 1357. Indeed, these findings correlate with the history of the Shroud one would expect if it were genuine (starting in Jerusalem and ending up in Spain) and with the history obtained by its identification with the Edessa Cloth. Moreover: ‘Professor Danin has identified the pollen particles.. of three plants that are found only in Jerusalem. One of them, gondelia turnaforte, was present in extraordinary numbers. It’s the same plant that scholars believe may have been used as the crown of thorns worn on Jesus’ head.’

Limestone from Jerusalem
In 1982, Dr. Joseph Kohlbeck, Scientist, with assistance from Dr. Richard Levi-Setti , compared dirt from the Shroud to travertine aragonite limestone found in ancient Jewish tombs in Israel. The particles of dirt on the Shroud matched limestone found in the tombs.’

Coins in the eyes from the first century
John Jackson and Eric Jumper, the physicists who discovered the ‘threedimensional’ information contained in the Shroud, observed the faint trace of objects placed over the eyes of the Man in the Shroud, which they suggested
might be coins (which would fit with first-century Jewish burial customs). If so, they noted that the coin was the same size as the ‘lepton’ of Pontius Pilate, which was only minted before 37 AD. Francis Filas, a professor at Loyola
University in Chicago, says the images are coins, and that the coins are leptons. According to Filas, computer enhancement and analysis of the images reveals that the objects have a number of coincidences ‘fitting only a
coin issued by Pontius Pilate between 2 and 32 AD.’

Image on the outermost layer
The image resides on the outermost layer of the linen fibers and the image goes just two or three fibers deep into the thread. The superficial image then disappears if a colored thread goes under another thread. The polysaccharide cover is approximately 0.2 thousandths of a millimeter (about 0.000008 inches) the inner side is not.

The image is a photonegative
Secondo Pia's first photograph in 1898 showed that the image on the cloth is a negative. The front and back (dorsal) images of the crucified man are negative images and contain 3D or topographical information content related to the distance of the cloth from the body.

Correct anatomy of the nails
The place where the nails are in the hands is anatomically correct. The image is NOT  there are no pigments whatsoever on the Shroud. If it were a forgery, with high certainty, it would have been painted. Who of the lay population would have perceived it ?

Two nails are through one foot, but only one of the nails is through the other foot.  This allows one foot to rotate, so that the victim can push up and down on the cross in order to breath during crucifixion.  If the victim of crucifixion is not pushing up and down, then it is clear that he is dead.  The soldiers had no doubt that Jesus was dead. All paintings of the Middle Ages showed the nails through the center of the palms, but nails through the palms do not support sufficient weight since there is no bone structure above this location.  Archeology has confirmed that during crucifixion, the nails were driven through the wrists.  The Shroud shows the correct nail locations - through the wrist instead of through the palm. On the Shroud, the thumbs are folded under, contrary to all paintings of the Middle Ages.  Nails through the wrists automatically fold the thumbs under due to contact of the nail with the nerve that goes through the wrist.

Age of the shroud 
In 2013, a research team from the University of Padua conducted three tests on tiny fibers extracted from the shroud during earlier carbon-14 dating tests conducted in 1988 The first two tests used infrared light and Raman spectroscopy, respectively, while the third employed a test analyzing different mechanical parameters relating to voltage. The results date the cloth to between 300 B.C. and 400 A.D.. Fanti said that researchers also found trace elements of soil "compatible with the soil of Jerusalem." "For me the [Shroud] comes from God because there are hundreds of clues in favor to the authenticity," he wrote, adding that there also "no sure proofs. The 1988 carbon C14 results may have been contaminated by fibers used to repair the cloth during the Middle Ages.

The Shroud has four sets of burn holes in an L-shaped pattern.  This same pattern of holes appears on a picture in a document known as the Hungarian Pray Manuscript, which is dated to 1192-1195 AD.  This indicates that the Shroud of Turin ought to be identified as the cloth, sometimes called the Mandylion, that was in Constantinople until the city was sacked during the fourth crusade in 1204 AD.  It is generally believed that this cloth was brought to Constantinople from Edessa, Turkey, in 944 AD.  In Edessa, it was called the Image of Edessa.  Thus, the Shroud of Turin is the same as the Image of Edessa, so it can be historically traced back prior to 944 AD.

Linen is from the first century
Stitching used to sew on the 3-inch wide side piece onto the main Shroud is nearly identical to that found at Masada which was destroyed in 73-74 AD. The size of the Shroud being very close to 2 by 8 cubits - the ancient unit of measurement

Scourge marks from the Roman flagrum
The Shroud shows 100 to 120 scourge marks from two Roman flagrum, one striking from each side, with dumbbell shaped weights on the ends of the straps.  The blood marks from these wounds show blood serum rings (visible only under UV) around the dried blood exudate. There are abrasions on both shoulders evidently caused by the victim carrying a heavy rough object.

Side wound from Roman Spear
The side of the front image on the Shroud shows a 2 inch wide elliptical wound - the size of a typical Roman spear. The blood running down his arms is at the correct angles for a crucifixion victim.  Two angles for the blood flow can be seen on his arms.  These two angles are consistent with the crucifixion victim shifting between two positions while on the cross in order to breath.

Turin Shroud hands reveals a part of the right thumb
A restoration of the TS image in the hands’ region has shown patterns compatible with the right hand’s thumb (the upper extremity of it). The right hand’s thumb appears in a non-relaxed position, adjacent to the palm of the hand, but positioned below it and, therefore, almost completely hidden by the index finger except for its end. The image of this thumb controverts the hypothesis of a medial counterfeiting of the relic. The Barbet’s hypothesis that the absence of the thumbs into the TS image, considered as one of the main indirect proofs of the authenticity of the relic. Indeed, the presence of the upper extremity of the right hand’s thumb, in a non-relaxed position, implying a possible state of stress, fixed by the rigor mortis, can be considered an indirect proof of the crucifixion of the TS man and, consequently, of the authenticity of the relic. 


BOUGHT, PURCHASED, RANSOMED & REDEEMED
For you were BOUGHT at a price; therefore glorify God in your body and in your spirit, which are God's.
1 Corinthians 6:20
Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He PURCHASED with His own blood.
Acts 20:28
"...just as the Son of Man did not come to be served, but to serve, and to give His life a RANSOM for many."
Matthew 20:28
For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a RANSOM for all, to be testified in due time,
1 Timothy 2:5-6
knowing that you were not REDEEMED with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot.
1 Peter 1:18-19
These are all terms used to describe a financial transaction.
When you complete a transaction at the store the cashier gives you a piece of paper that describes the details of the price paid
It's called a 'receipt'.






The Shroud and the jew: Barrie Schwortz at TEDx ViadellaConciliazione
https://www.youtube.com/watch?v=4G4sj8hUVaY


Considerable efforts have been made to demonstrate that the Shroud is a fraud. The investigations to reproduce the Shroud of Turin only demonstrate that the best efforts do not suffice to come even close to the image of the original. The results are far away from the original, very poor, and can be easily identified as made by an artist. Copies have been made that look like it but they lack all of the image characteristics that make the shroud image unique. Science cannot explain nor replicate the image..the closest we have come to replicating it (allegedly) is by bombarding linen samples with VUV Excimer Lasers.

How was the image made?
1. It's not a painting  If this were true, it should be possible to identify the pigments used by chemical analysis, just as conservators can do for the paintings of Old Masters. But the Sturp team found no evidence of any pigments or dyes on the cloth in sufficient amounts to explain the image. Nor are there any signs of it being rendered in brush strokes.
2. The entire image is very superficial in nature, Around 20 - 30 microns in-depth is approximately 0.2 thousandths of a millimeter (about 0.000008 inches) only on the uppermost surface of the fibrils, the inner side is not, thus it could not have been formed by chemicals, The image resides on the outermost layer of the linen fibers.
3. It's not a photograph: Secondo Pia's photograph showed that the image on the cloth is a negative: dark where it should be bright.
4. It was not made by a natural chemical process It has been confirmed that the image is the result of oxidation, dehydration, and conjugation of the fibers of the shroud themselves. It is like the imaged areas on the shroud suddenly rapidly aged compared to the rest of the shroud. The image on the shroud is the only one of its kind in this world, and there are no known methods that can account for the totality of the image, nor can any combination of physical, chemical, biological, or medical circumstances explain the image adequately (S.T.U.R.P's conclusion)
5. The image was not produced by vapors from chemicals or vapors from the corpse itself. Vapors from chemicals, or from the corpse itself, do not explain how the image is present on parts of the body where the cloth clearly did not touch the body (i.e. areas on either side of Christ’s projected nose).
6.  A burst of 34 thousand billion Watts of vacuum-ultraviolet radiation produced a discoloration on the uppermost surface of the Shroud’s fibrils (without scorching it), which gave rise to a perfect three-dimensional negative image of both the frontal and dorsal parts of the body wrapped in it.” We currently do not know of any natural cause for a human corpse producing ultraviolet radiation like this. A very short and intense flash of directional VUV radiation can color the linen fabric. The total power of the VUV radiation required for instantly color the surface of a linen corresponding to a human body of medium height, equal to the corporate body surface area = 2000 MW / cm2 x 17000 cm2 = 34 thousand billion Watts