Old Testament messianic prophecies quoted in

the New Testament

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The New Testament frequently cites Jewish scripture to support the claim of the Early
Christians that Jesus was the promised Jewish Messiah, but few of these citations are
actual predictions in their original context. [1] The majority of these quotations and
references are taken from the Book of Isaiah, but they range over the entire corpus of
Jewish writings.
Jews do not regard any of these as having been fulfilled by Jesus, and in some cases
do not regard them as messianic prophecies at all. Old Testament prophecies about
Jesus are either not thought to be prophecies by biblical scholars (as the verses make
no claim of predicting anything) or do not explicitly refer to the Messiah. [2][3][4][5][6][7] Historical
criticism is unable to argue for the fulfillment of prophecy or that Jesus was indeed the
Messiah because he fulfilled messianic prophecies—as historical criticism has no way
to "construct such an argument" within that academic method. [8]

Contents

 1Overview: prophecy and biblical scholarship

 2Prophecies Christians consider fulfilled
o 2.1Daniel 9:24–27
o 2.2Deuteronomy 18:15
o 2.3Ezekiel 37:24, 25–27
o 2.4Hosea 11:1
o 2.5Isaiah
 2.5.1Isaiah 7:14
 2.5.2Isaiah 8:14
 2.5.3Isaiah 8:22–9:1 (9:1–2)
 2.5.4Isaiah 9:6,7 (Masoretic 9:5,6)
 2.5.5Isaiah 11:12
 2.5.6Isaiah 28:16
 2.5.7Isaiah 53:5
o 2.6Jeremiah 31:15
o 2.7Micah 5:2 (Micah 5:1 in Hebrew)
o 2.8Psalms
 2.8.1Psalm 2
 2.8.2Psalm 16
 2.8.3Psalm 22
 2.8.4Psalm 34
 2.8.5Psalm 69
 2.8.6Psalm 110
o 2.92 Samuel 7:14
o 2.10Wisdom 2:12–20
 o 2.11Zechariah
 2.11.1Zechariah 9:9
 2.11.2Zechariah 12:10
o 2.12Verses read as Davidic line prophecies
 3Debate about prophecy fulfillment
 4See also
 5References
o 5.1Bibliography
 6External links

Overview: prophecy and biblical scholarship [edit]

The Hebrew scriptures were an important source for the New Testament authors.
[9]
 There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and
14 in John, and the influence of the scriptures is vastly increased when allusions and
echoes are included,[10] with half of Mark's gospel being made up of allusions to and
citations of the scriptures. [11] Matthew contains all Mark's quotations and introduces
around 30 more, sometimes in the mouth of Jesus, sometimes as his own commentary
on the narrative,[12] and Luke makes allusions to all but three of the Old Testament
books.[13]

Prophecies Christians consider fulfilled[edit]

Daniel 9:24–27[edit]
Main article: Prophecy of Seventy Weeks
Seventy weeks are decreed for 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. Know
therefore and understand: from the time that the word went out to restore and rebuild
Jerusalem until the time of an anointed prince, there shall be seven weeks; and for
sixty-two weeks it shall be built again with streets and moat, but in a troubled time. After
the sixty-two weeks, an anointed one shall be cut off and shall have nothing, and the
troops 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. He shall
make a strong covenant with many for one week, and for half of the week he shall make
sacrifice and offering cease; and in their place shall be an abomination that desolates,
until the decreed end is poured out upon the desolator.

— Daniel 9:24–27
The general scholarly view[14][15] is that the author of Daniel is writing a contemporaneous
account of the Maccabean Revolt c. 167 BCE and the "an anointed one shall be cut off"
refers to the murder of the high priest Onias III; the "abomination that desolates" refers
to Antiochus IV Epiphanes erecting a statue of Zeus in the Temple. References to "most
holy", "anointed one" and "prince" have been interpreted by Christians as speaking of
Jesus, and the phrase "anointed one shall be cut off" as pointing to his crucifixion, the
"troops of the prince who is to come" being taken to refer to the Romans who destroyed
Jerusalem and the Temple in 70 AD.[16]
Deuteronomy 18:15[edit]
Deuteronomy 18 speaks of a prophet who would be raised up from among the Jewish
nation:
The LORD will raise up for you a prophet like me from among yourselves, from your
own kinsmen. You are to pay attention to him ... 18 I will raise up for them a prophet like
you from among their kinsmen. I will put my words in his mouth, and he will tell them
everything I order him. (CJB)
By the time of Jesus, this promise of Moses was understood to refer to a special
individual.[17] In John 6:14, after the multiplication of the loaves, people are quoted as
saying, "This is truly the Prophet, the one who is to come into the world." In John 7:40,
On the last day of the feast (tabernacles/Booths), the great day...Many of the people,
therefore, when they heard this saying, said, Of a truth this is the Prophet. In Acts 3:18–
22, Peter said that Jesus was the fulfillment of this promise.
Ezekiel 37:24, 25–27[edit]
And David my servant [shall be] king over them; and they all shall have one shepherd:
they shall also walk in my judgments, and observe my statutes, and do them.

— Ezekiel 37:24, KJV

Ezekiel 37:24[18] refers to a person coming from the House of David as the servant of
God, unique Shepherd of Israel, which will rule over the House of Judah (v. 16) and
over the Tribe of Joseph (v. 17) so that he will "make them one stick, and they shall be
one in mine hand" (v. 19), in a unique nation of Israel. [19]
Verses from to 15 to 24 cannot be referring to King David, since the united monarchy of
Israel was divided in two reigns after the death of his son Solomon (999–931 BCE), son
of David. Furthermore, Ezekiel (622–570 BCE) wrote in the seventh century BCE, four
centuries after this subject of the biblical narration, nevertheless adopting a prophecy
that is by its nature usually referred to future happenings. Therefore, as the "stick of
Judah" stands for the House of Judah, and the "stick of Joseph" stands for his tribe
(verse 19), the expression "David my servant shall be king over them" (verse 24) may
be read as a prophecy about a person of the House of David, which would have ruled
over one nation in one land, gathered upon the mountains of Israel on every side of the
earth.[citation needed]
The narration continues as follows:
They will live in the land I gave to Ya'akov my servant, where your ancestors lived; they
will live there – they, their children, and their grandchildren, forever; and David my
servant will be their leader forever. I will make a covenant of peace with them, an
everlasting covenant. I will give to them, increase their numbers, and set my Sanctuary
among them forever. My dwelling place will be with them; I will be their God, and they
will be my people. (CJB)
They will "live" ('made for thee to dwell' [KJV/ESV] in Song of The Sea Exodus 15:17) in
the land. The "dwelling place" (Hebrew mishkan ‫ מִ ְׁש ָּכן‬Exodus 25:9) recalls the
wilderness tabernacle. The Sanctuary (Hebrew miqdash ‫ מִ קְ ָּד ׁש‬Exodus 15:17) points
rather to the Temple, in particular the renewed Temple, which will occupy Ezekiel's
attention in the last chapters of 40–48.
Christianity believes that Ezekiel's Temple is more glorious than the Tabernacle of
Moses (Exodus 25–40) and the Temple of Solomon (1 Kings 5–8), pointing forward to
several beliefs:

 (1) the glory in which God dwells with man in the Messiah, John 1:14: "The Word
became a human being and lived with us, and we saw his Sh'khinah" ( ַ‫ ָׁש כֵח‬Exodus
25:8) (CJB)
 (2) The Messiah's body is the Temple, John 2:19–21: "Yeshua answered them,
'Destroy this temple, and in three days I will raise it up again.' The Judeans said, 'It
took 46 years to build this Temple, and you're going to raise it in three days?' But
the 'temple' he had spoken of was his body." (CJB)
 (3) the messianic community as the Temple, 1 Corinthians 3:16: "Don't you know
that you people are God's Temple and that God's Spirit lives in you?", Ephesians
2:20–22 "You have been built on the foundation of the emissaries and the prophets,
with the cornerstone being Yeshua the Messiah himself. In union with him the whole
building is held together, and it is growing into a holy temple in union with the Lord.
Yes, in union with him, you yourselves are being built together into a spiritual
dwelling-place for God!", 1 Peter 2:5 "...you yourselves, as living stones, are being
built into a spiritual house to be cohanim set apart for God to offer spiritual sacrifices
acceptable to him through Yeshua the Messiah." (CJB)
 (4) the body of the individual believer, 1 Corinthians 6:19: "Or don't you know that
your body is a Temple for the Ruach HaKodesh who lives inside you, whom you
received from God? The fact is, you don't belong to yourselves" (CJB)
 (5) the heavenly Jerusalem, Revelation 21:9-22:5[20]
Judaism holds that the Messiah has not yet arrived namely because of the belief that
the Messianic Age has not started yet. Jews believe that the Messiah will completely
change life on earth and that pain and suffering will be conquered, thus initiating
the Kingdom of God and the Messianic Age on earth. Christian belief varies, with one
segment holding that the Kingdom of God is not worldly at all, while another believe that
the Kingdom is both spiritual and will be of this world in a Messianic Age where Jesus
will rule on the throne of David. Most Jews hold that the Kingdom of God will be on
earth and the Messiah will occupy the throne of David. Christians (in particular
Evangelicals) believe that it is both, and claim that it is spiritual (the historical Jesus
completed salvation) and within right now, and physical and outward at the return of the
Messiah (Second Coming of Jesus as "New Jerusalem, coming down out of heaven
from God" Revelation 21:1–4).[citation needed]
While Christians have cited the following as prophecies referencing the life, status, and
legacy of Jesus, Jewish scholars maintain that these passages are not messianic
prophecies and are based on mistranslations or misunderstanding of the Hebrew texts.
[21]
Hosea 11:1[edit]
Main article: Flight into Egypt § Prophecy of Hosea
When Israel was a child, I loved him, and out of Egypt I called my son.
In its original context, this text from Hosea referred to the deliverance of the people of
Israel from bondage in Egypt.[22] The Gospel of Matthew chapter 2 applies it to the return
from Egypt of Jesus and his family as a messianic prophecy: [23]
An angel of the Lord appeared to Joseph in a dream and said, "Rise, take the child and
his mother, and flee to Egypt, and remain there till I tell you; for Herod is about to search
for the child to destroy him." And he 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 have I called my son"

— Matthew 2:13-15
Conservative scholars argue that this passage fits into the context of Hosea 11.[24]
Isaiah[edit]

The Vision of Isaiah is depicted in this 1860 woodcut by Julius Schnorr von Karolsfeld

Isaiah 7:14[edit]
Therefore the Lord himself shall give you a sign; Behold, the young woman shall
conceive, and bear a son, and shall call his name Immanuel
Early Christian tradition interpreted this verse as a reference to the mother of Jesus.
[25]
 The prophet Isaiah, addressing king Ahaz of Judah, promises the king that God will
destroy his enemies, and as a sign that his oracle is a true one he predicts that a "young
woman" ("almah") standing nearby will shortly give birth to a child whose name will be
Immanuel, "God is with us", and that the threat from the enemy kings will be ended
before the child grows up.[26] The almah might be the mother of Hezekiah or a daughter
of Isaiah, although there are problems with both candidates – Hezekiah, for example,
was apparently born nine years before the prophecy was given, [27] – but the biblical
chronology for Hezekiah is confused, and his identity as the prophesied child is strongly
suggested by the reference to Immanuel's "land" in 8.8 and 10. [25]
The Gospel of Matthew references this verse to support its claim of the supernatural
origins of Jesus.[28] In the time of Jesus, however, the Jews of Palestine no longer spoke
Hebrew, and Isaiah had to be translated into Greek and Aramaic, the two commonly
used languages.[28] In the original Hebrew, the word almah means a young woman of
childbearing age or who is a mother,[29] but the Greek translation of Isaiah 7:14
rendered almah as parthenos, the Greek word for "virgin".[30] Scholars agree
that almah has nothing to do with virginity, but many conservative American Christians
still judge the acceptability of new Bible translations by the way they deal with Isaiah
7:14.[31][32]
Isaiah 8:14[edit]
And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to
both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.
(KJV)
1 Peter 2:8 interprets the stone as Christ, quoting Isaiah 8:14 along with Psalm
118:22 and Isaiah 28:16 which mention a stone and a cornerstone.
Isaiah 8:22–9:1 (9:1–2)[edit]
Nevertheless, there will be no more gloom for those who were in distress. In the past he
humbled the land of Zebulun and the land of Naphtali, but in the future he will honor
Galilee of the nations, by the Way of the Sea, beyond the Jordan...

— ISA 8:23 (9:1)[33]
According to both Jewish and Christian interpretation, the prophet Isaiah was
commanded to inform the people of Israel in a prophecy that Sennacherib's plunder of
the Ten Tribes was at hand, and that Nebuchadnezzar's spoil of Jerusalem, in later
years, was coming nearer.[34]
During the Syro-Ephraimite War, Isaiah opposed an alliance with Assyria, and
counseled Ahaz to rely instead on the assurances of the Davidic covenant. This view
was not well received at court. Assyria absorbed the lands of Zebulon and Naphtali to
form the provinces of Galilee, Dor, and Gilead.[35] Judah became a vassal kingdom of the
Assyrians.
The reign of Hezekiah saw a notable increase in the power of the Judean
state.Hezekiah was successful in his wars against the Philistines, driving them back in a
series of victorious battles as far as Gaza. He thus not only retook all the cities that his
father had lost, but even conquered others belonging to the Philistines. [36] He also looked
to attempting to reincorporate some of the desolate northern territories into the kingdom
of Judah and thus restore the boundaries of the country as it was under David. At this
time Judah was the strongest nation on the Assyrian-Egyptian frontier. [37] The "messianic
oracle" ("The people walking in darkness have seen a great light; Upon those living in
the land of deep darkness a light has dawned.") may have coincided with the coronation
of Hezekiah and looked toward the deliverance of the Israelites living in the northern
provinces.[35]
According to Jewish tradition, the salvation of which he speaks is the miraculous end of
Sennacherib's siege of Jerusalem (see Isaiah 36 and 37) in the days of the Prince of
Peace, King Hezekiah, a son of King Ahaz.[citation needed]
Matthew cites the messianic oracle, when Jesus began his ministry in Galilee:
And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the
regions of Zebulun and Naphtali, that it might be fulfilled which was spoken by Isaiah
the prophet, saying: "The land of Zebulun and the land of Naphtali, By the way of the
sea, beyond the Jordan, Galilee of the Gentiles: The people who sat in darkness have
seen a great light, And upon those who sat in the region and shadow of death Light has
dawned."

— Matthew 4:12–16
The interpretation of Isaiah 9:1–2 by the author of the Gospel of Matthew has led
Christian authors to hint at its messianic applications.[38]
While the Gospel of Matthew modifies a Greek Septuagint interpretation of scripture
(Isaiah 8:23–9:2),[33] in the Masoretic text it refers to the "region of the nations".[39]
Isaiah 9:6,7 (Masoretic 9:5,6) [edit]
Main article: Pele-joez-el-gibbor-abi-ad-sar-shalom
For a child has been born to us, a son given to us, and the authority is upon his
shoulder, and the wondrous adviser, the mighty God, the everlasting Father, called his
name, "the prince of peace."[40]

— Isaiah 9:5 JPR
In Jewish translations of the Hebrew Bible the verse numbering is different (9:6 in the
Christian Old Testament is numbered 9:5 in Hebrew Bible versions).
Newer Jewish versions do not translate the verse as follows:

 Isaiah 9:6 (Masoretic 9:5) "For a child is born unto us, a son hath been given unto
us, and the government is placed on his shoulders; and his name is called,
Wonderful, counsellor of the mighty God, of the everlasting Father, the prince of
peace", (Lesser)[41]
 Isaiah 9:6 (Masoretic 9:5) "For a child is born unto us, a son is given unto us; and
the government is upon his shoulder; and his name is called Pele- joez-el-gibbor-
Abi-ad-sar-shalom"; (JPS 1917)[41]
This verse is expressly applied to the Messiah in the Targum, i.e. Aramaic commentary
on the Hebrew Bible.[42]
Some Christians believe that this verse refers to the birth of Jesus as the Messiah. The
verse reads in Christian bible versions:
For a child will be born to us, a son will be given to us; And the government will rest on
His shoulders; And His name will be called Wonderful, Counselor, The Mighty God, The
Everlasting Father, The Prince of Peace.

— Isaiah 9:6
Isaiah 11:12[edit]
And he shall set up a banner for the nations, and shall assemble the outcasts of Israel,
and gather together the dispersed of Judah from the four corners of the earth.
— Isaiah 11:12
Some commentators view this as an unfulfilled prophecy, arguing that the Jewish
people have not all been gathered in Israel. [43] Some Christians refer to the foundation of
the State of Israel as fulfillment of this prophecy.[44] Others argue that the fulfillment is
that Jesus as Messiah brings all nations to himself (cf. 11:10 "Nations will seek his
counsel / And his abode will be honored.") citing John 12:32 ("And I, when I am lifted up
from the earth, will draw all people to myself.") and Paul in Romans 15:12 when he
quotes Isaiah 11:10, emphasizing the inclusion of the gentiles into the people of God.[20]
Some Christians also believe that Isaiah 2:2 is to be understood in connection
with Isaiah 11:10,12.
In the days to come, The Mount of the Lord’s house Shall stand firm above the
mountains And tower above the hills; And all the nations Shall gaze on it with joy.

— Isaiah 2:2
Some Christians believe that Jesus the Messiah is the ultimate "house" or dwelling
place of God, as is told in John 1:14 ("And the Word became flesh and dwelt among us,
and we have seen his glory") and 2:19–21 ("Jesus answered them, 'Destroy this temple,
and in three days I will raise it up.' The Jews then said, 'It has taken forty-six years to
build this temple, and will you raise it up in three days?' But he was speaking about the
temple of his body."). Through him the messianic community becomes a temple in 1
Corinthians 3:16 ("Do you not know that you all are God's temple and that God's Spirit
dwells in you?") and Ephesians 2:20–22 ("...built on the foundation of the apostles and
prophets, the Messiah Jesus himself being the cornerstone, in whom the whole
structure, being joined together, grows into a holy temple in the Lord. In him you also
are being built together into a dwelling place for God by the Spirit."). It is through the
Messiah's exaltation all nations are drawn to him, as in Luke 24:47 ("...and that
repentance and forgiveness of sins should be proclaimed in his name to all nations,
beginning from Jerusalem.").[20]
Isaiah 28:16[edit]
Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried
stone, a precious corner stone, a sure foundation: he that believeth shall not make
haste. (KJV)
1 Peter 2:8 interprets the stone mentioned as Christ, quoting Isaiah 28:16 along
with Psalm 118:22 and Isaiah 8:14 which mention a stone of stumbling and a
cornerstone.
Isaiah 53:5[edit]
Main article: Isaiah 53
But he was wounded for our transgressions, he was bruised for our iniquities: the
chastisement of our peace was upon him, and with his stripes we are healed.

— Isaiah 53:5 (KJV)
But he was pained because of our transgressions, crushed because of our iniquities;
the chastisement of our welfare was upon him, and with his wound we were healed.

— Isaiah 53:5 (JPS The Judaica Press Tanakh with Rashi's commentary

Isaiah 53 is probably the most famous example claimed by Christians to be a messianic
prophecy fulfilled by Jesus. It speaks of one known as the "suffering servant," who
suffers because of the sins of others. Jesus is said to fulfill this prophecy through his
death on the cross.[45] The verse from Isaiah 53:5 has traditionally been understood by
many Christians to speak of Jesus as the Messiah. [29] Rabbi Joseph Hertz argues,
however, that the passage refers to an event that had already passed. [29] Modern Jewish
scholars, like Rabbi Tovia Singer[46] as well as Rashi (1040–1105) and early Christian
writer Origen (184/185 – 253/254 CE),[46] view the "suffering servant" as a reference to
the whole Jewish people, regarded as one individual, [47] and more specifically to the
Jewish people deported to Babylon.[48] However, in aggadic midrash on the books of
Samuel, a compendium of rabbinic folklore, historical anecdotes and moral
exhortations, Isa 53:5 is messianically interpreted.[49][need quotation to verify]
One of the first claims in the New Testament that Isaiah 53 is a prophecy of Jesus
comes from the Book of Acts chapter 8 verses 26–36, which describes a scene in which
God commands Philip the Apostle to approach an Ethiopian eunuch who is sitting in a
chariot, reading aloud to himself from the Book of Isaiah. The eunuch comments that he
does not understand what he is reading (Isaiah 53) and Philip explains to him that the
passage refers to Jesus: "And the eunuch answered Philip, and said, I pray thee, of
whom speaketh the prophet this? Of himself, or of some other man? Then Philip
opened his mouth, and began at the same scripture, and preached unto him Jesus."
The (suffering) Servant,[50] as referring to the Jewish people, suffering from the cruelties
of the nations, is a theme in the Servant songs and is mentioned in Isaiah 41:8–
9, Isaiah 44:1, Isa 44:21, Isa 45:4, Isa 48:20 and Isa 49:3.[46]
Jeremiah 31:15[edit]
Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter
weeping; Rahel weeping for her children refused to be comforted for her children,
because they were not.

— Jeremiah 31:15 (KJV)
Matthew 2:17–18 gives the Massacre of the Innocents by Herod the Great as the
fulfillment of a prophecy allegedly given by this verse in Jeremiah.
The phrase "because her children are no more" is believed to refer to the captivity of
Rachel's children in Assyria. The subsequent verses describe their return to Israel. [51]
Micah 5:2 (Micah 5:1 in Hebrew)[edit]
See also: Census of Quirinius
But thou, Beth-lehem Ephrathah, which art little to be among the thousands of Judah,
out of thee shall one come forth unto Me that is to be ruler in Israel; whose goings forth
are from of old, from ancient days. (Micah 5:1)
This verse near the end of Micah's prophecy on the Babylonian captivity has been
interpreted by Christian apologists, and by Pharisees mentioned in the Gospel of
John (John 7:42), as a prophecy that the Messiah would be born in Bethlehem.[52]
The verse describes the clan of Bethlehem, who was the son of Caleb's second
wife, Ephrathah. (1 Chr. 2:18, 2:50–52, 4:4) Bethlehem Ephrathah is the town and clan
from which king David was born,[53] and this passage refers to the future birth of a new
Davidic heir.[54]
Although the Gospel of Matthew and the Gospel of Luke give different accounts of the
birth of Jesus, both place the birth in Bethlehem. [55] The Gospel of Matthew
describes Herod the Great as asking the chief priests and scribes of Jerusalem where
the Messiah was to be born. They respond by quoting Micah, "In Beit-Lechem of
Y'hudah," they replied, "because the prophet wrote, 'And you, Beit-Lechem in the land
of Y'hudah, are by no means the least among the rulers of Y'hudah; for from you will
come a Ruler who will shepherd my people Isra'el.'" (Matthew 2:4–6)
The idea that Bethlehem was to be the birthplace of the Messiah appears in no Jewish
source before the 4th century CE.[56] Jewish tradition appears to have emphasised the
idea that the birthplace of the Messiah was not known. [57]
Some modern scholars consider the birth stories as inventions by the gospel writers,
created to glorify Jesus and present his birth as the fulfillment of prophecy. [58][59]
Psalms[edit]
Some portions of the Psalms are considered prophetic in Judaism, even though they
are listed among the Ketuvim (Writings) and not the Nevi'im (Prophets).
The words Messiah and Christ mean "anointed one". In ancient times Jewish leaders
were anointed with olive oil when they assumed their position (e.g. David, Saul, Isaac,
Jacob). And Messiah is used as a name for kings in the Hebrew Bible: in 2 Samuel
1:14 David finds King Saul's killer and asks, "Why were you not afraid to lift your hand to
destroy the LORD's anointed?"
In many Psalms, whose authorship are traditionally ascribed to King David
(i.e. Messiah David), the author writes about his life in third person, referring to himself
as "the/God's/your messiah" while clearly discussing his military exploits. Thus it can be
argued that many of the portions that are asserted to be prophetic Psalms may not be.
Psalm 2[edit]
Main article: Psalm 2
Why do the nations conspire, and the peoples plot in vain? The kings of the earth set
themselves, and the rulers take counsel together, against the LORD and his Anointed,
saying, "Let us burst their bonds asunder, and cast their cords from us." He who sits in
the heavens laughs; the LORD has them in derision. Then he will speak to them in his
wrath, and terrify them in his fury, saying, "I have set my king on Zion, my holy hill." I will
tell of the decree of the LORD: He said to me, "You are my son, today I have begotten
you. Ask of me, and I will make the nations your heritage, and the ends of the earth your
possession. You shall break them with a rod of iron, and dash them in pieces like a
potter's vessel."
— Psalm 2: 1–9
Psalm 2 can be argued to be about David; the authors of Acts and the Epistle to the
Hebrews interpreted it as relating to Jesus. Saint Augustine identifies "the nations [that]
conspire, and the peoples [that] plot in vain" as the enemies referred to in Psalm 110:
"Sit at my right hand, until I make your enemies your footstool." [60]
Verse 7. The LORD is the messiah's father. In Judaism the phrase "Son of God" has
very different connotations than in Christianity, not referring to literal descent but to the
righteous who have become conscious of God's father of mankind.
Christians cite Herod and Pontius Pilate setting themselves against Jesus as evidence
that Psalm 2 refers to him. Acts 13:33 interprets Jesus' rising from the dead as
confirmation of verse 7 ("You are my son, today I have begotten you").
Hebrews 1:5 employs verse 7 in order to argue that Jesus is superior to the angels, i.e.,
Jesus is superior as a mediator between God and man. "For to what angel did God ever
say, Thou art my Son, today I have begotten thee?" However, the phrase "son of God"
appears in the Hebrew Bible to describe others than the coming Messiah, including
David and Jacob.
Texts vary in the exact wording of the phrase beginning Psalm 2:12, with "kiss his foot",
and "kiss the Son" being most common in various languages for centuries (including the
King James Version),[29] though not in original Hebrew Manuscripts such as the Dead
Sea Scrolls. The proper noun was reduced to "son" in the Revised Version. [29] The
marginal interpretation accompanying the latter reads, "Worship in purity," which
according to Joseph Hertz, "is in agreement with Jewish authorities." [29]
Psalm 16[edit]
I bless the Lord who has given me understanding, because even in the night, my heart
warns me. I keep the Lord always within my sight; for he is at my right hand, I shall not
be moved. For this reason my heart is glad and my soul rejoices; moreover, my body
also will rest secure, for thou wilt not leave my soul in the abode of the dead, nor permit
thy holy one to see corruption. Thou wilt show me the path of life, the fullness of joys in
thy presence, and delights at thy right hand forever.

— Psalm 16:7–11
The interpretation of Psalm 16 as a messianic prophecy is common among
Christian evangelical hermeneutics.[61]
According to the preaching of Peter, this prophecy is about the messiah's triumph over
death, i.e., the resurrection of Jesus.
God raised Jesus up, having loosed the pangs of death, because it was not possible for
him to be held by it. For David says concerning him, "I saw the Lord always before me,
for he is at my right hand that I may not be shaken… For thou wilt not abandon my soul
to Hades, nor let thy Holy One see corruption… Thou wilt make me full of gladness with
thy presence." Brethren, I may say to you confidently of the patriarch David that he both
died and was buried, and his tomb is with us to this day. Being therefore a prophet, and
knowing that God had sworn with an oath to him that he would set one of his
descendants upon his throne, he foresaw and spoke of the resurrection of the Christ,
that he was not abandoned to Hades, nor did his flesh see corruption. This Jesus God
raised up, and we are all witnesses of it.

— Acts 2: 24–32
Also of note is what Paul said in the synagogue at Antioch. "And as for the fact that he
raised him from the dead, no more to return to corruption, he spoke in this way, 'I will
give you the holy and sure blessings of David.' Therefore, he also says in another
psalm, 'Thou wilt not let thy Holy One see corruption.' For David, after he had served
the counsel of God in his own generation, fell asleep, and saw corruption; but he whom
God raised up saw no corruption" (Acts 13: 34–37).
Psalm 22[edit]
See also: Sayings of Jesus on the cross
1 My God, my God, why hast thou forsaken me? why art thou so far from helping me,
and from the words of my roaring? 2 O my God, I cry in the day time, but thou hearest
not; and in the night season, and am not silent. ... (KJV)
Two of the Gospels (Matthew 27:46 and Mark 15:34) quote Jesus as speaking these
words of Psalm 22 from the cross;[62]
And about three o’clock Jesus cried with a loud voice, "Eli, Eli, lema sabachthani?" that
is, "My God, my God, why have you forsaken me?"

— Matthew 27:46
The other two canonical Gospels give different accounts of the words of Jesus. Luke
23:46 quotes Psalm 31:5 ("Into your hands I commit my spirit") while John has Jesus
say "It is finished" (John 19:30). Some scholars see this as evidence that the words of
Jesus were not part of a pre-Gospel Passion narrative, but were added later by the
Gospel writers.[63]
In most Hebrew manuscripts, such as the Masoretic, Psalm 22:16 (verse 17 in
the Hebrew verse numbering) reads ‫"( כארי ידי ורגלי‬like a lion my hands and my feet").[64]
[unreliable source?]
 Many Modern English translations render this as "they have pierced my hands
and my feet", starting with the Coverdale Bible which
translated Luther's durchgraben (dig through, penetrate) as pearsed,
with durchgraben being a variation of the Septuagint's ωρυξαν "dug". This translation is
highly controversial. It is asserted in Christian apologetics that the Dead Sea
Scrolls lend weight to the translation as "They have pierced my hands and my feet", by
lengthening the yud in the Hebrew word ‫( כארי‬like a lion) into a vav ‫" כארו‬Kaaru", which
is not a word in the Hebrew language but when the aleph is omitted becomes ‫כרו‬, dig,
similar to the Septuagint translation.[65] However, this view is contested considering the
Nahal Hever scribe's other numerous misspellings, such as one in the very same
sentence, where ‫ ידיה‬is written instead of the correct ‫ידי‬, making the Hebrew word ‫ידי‬
yadai "hands" into ‫ ידיה‬yadehah, "her hands".[66] Christian apologists argue that this
passage refers to Jesus.[67]
Psalm 34[edit]
Many are the afflictions of the just man; but the Lord delivers him from all of them. He
guards all his bones: not even one of them shall be broken.

— Psalms 34:20
Ray Pritchard has described Psalm 34:20 as a messianic prophecy.[68] In its account of
the crucifixion of Jesus, the Gospel of John interprets it as a prophecy (John 19:36) and
presents some of the details as fulfillment.
So the soldiers came and broke the legs of the first, and of the other who had been
crucified with Jesus; but when they came to Jesus and saw that he was already dead,
they did not break his legs. But one of the soldiers pierced his side with a spear, and at
once there came out blood and water… For these things took place that the scripture
might be fulfilled, "Not a bone of him shall be broken." And again another scripture says,
"They shall look on him whom they have pierced"

— John 19:32–37
Psalm 69[edit]
They gave me also gall for my meat; and in my thirst they gave me vinegar to drink

— Psalm 69:21
Christians believe that this verse refers to Jesus' time on the cross in which he was
given a sponge soaked in vinegar to drink, as seen in Matthew 27:34, Mark 15:23,
and John 19:29.[69]
Psalm 110[edit]
Main article: Psalm 110
The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy
footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst
of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of
holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath
sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. The
Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge
among the heathen, he shall fill the places with the dead bodies; he shall wound the
heads over many countries. He shall drink of the brook in the way: therefore shall he lift
up the head. (KJV)
"A royal psalm (see Psalm 2 intro). It is quite difficult because verse 3 is totally obscure,
and the psalm speakers often. In Christian interpretation, it is understood as a reference
to Jesus, as a messianic and sometimes eschatological psalm; Radak polemicizes
against this view"[This quote needs a citation][attribution needed] 1. Here God is speaking to the king, called
my lord; Perhaps these are the words spoken by a prophet. The king is very proximate
to God, in a position of privilege, imagined as being on His right hand in the Divine
Council. The second-in-command was seated to the right of the king in the ancient Near
East. Such images are rare in psalms, but see Psalm 45:7. If the king trods on the back
of his enemies (see Joshua 10:24), they poetically become his "Footstool" 2. In contrast
to v.1, God is spoken of in the third person. The Zion tradition (see Isaiah 2:1-4; 60:1-
22) and royal tradition are here connected. While v.1-2 express the great power of the
king, they also emphasize it comes from God" (YHWH). [70]
Psalm 110 is viewed as messianic in both Jewish and Christian tradition. [71] Christian
authors have interpreted this psalm as a messianic passage in light of several New
Testament passages.[72] Pope Benedict XVI noted, "The royal glorification expressed at
the beginning of the Psalm was adopted by the New Testament as a messianic
prophecy. For this reason the verse is among those most frequently used by New
Testament authors, either as an explicit quotation or as an allusion." [73] He further
connects this image to the concept of Christ the King.[74]
In Acts 2:29–35, Peter refers to the similar glorification of Jesus in the context of the
resurrection[73]
The gospel writers interpret the psalm as a messianic prophecy:
while the Pharisees were gathered together, Jesus asked them a question, saying,
"What do you think of the Christ? Whose son is he?" They said to him, "The son of
David." He said to them, "How is it then that David in the Spirit calls him Lord,
saying, The Lord said to my Lord: Sit at my right hand, till I put thy enemies under thy
feet? If David thus calls him Lord, how is he his son?" And no one was able to answer
him a word

— Matthew 22:41-46
According to Augustine of Hippo,: "It was necessary that all this should be prophesied,
announced in advance. We needed to be told so that our minds might be prepared. He
did not will to come so suddenly that we would shrink from him in fear; rather are we
meant to expect him as the one in whom we have believed." [75]
2 Samuel 7:14[edit]
I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with
the rod of men, and with the stripes of the children of men: (KJV)
Hebrews 1:5 quotes this verse as, "I will be his Father, and he will be my Son." In
Samuel, the verse continues: "When he does wrong, I will punish him with the rod of
men, with floggings inflicted by men."[76] This is, however, not reflected in the comparable
section in 1 Chronicles 17:13. The phrase as quoted in Hebrews is generally seen as a
reference to the Davidic covenant, whereby God assures the king of his continued
mercy to him and his descendants.[77] It is in this context that Charles James Butler
sees Psalm 41 as quoted by Jesus in John 13:18 as also messianic.
Wisdom 2:12–20[edit]
See also: Book of Wisdom § Messianic interpretation by Christians
The Wisdom of Solomon is one of the Deuterocanonical books of the Old Testament.
The Deuterocanonical books are considered canonical by Catholics, Eastern
Orthodox and Oriental Orthodox, but are considered non-canonical
by Jews and Protestants.
Let us lie in wait for the righteous man,
because he is inconvenient to us and opposes our actions;
he reproaches us for sins against the law,
and accuses us of sins against our training.
He professes to have knowledge of God,
and calls himself a child of the Lord.
He became to us a reproof of our thoughts;
the very sight of him is a burden to us,
because his manner of life is unlike that of others,
and his ways are strange.
We are considered by him as something base,
and he avoids our ways as unclean;
he calls the last end of the righteous happy,
and boasts that God is his father.
Let us see if his words are true,
and let us test what will happen at the end of his life;
for if the righteous man is God’s son, he will help him,
and will deliver him from the hand of his adversaries.
Let us test him with insult and torture,
that we may find out how gentle he is,
and make trial of his forbearance.
Let us condemn him to a shameful death,
for, according to what he says, he will be protected.

— Wisdom 2:12–20

Zechariah[edit]
Zechariah 9:9[edit]
Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold,
your king is coming to you; He is just and endowed with salvation, Humble, and
mounted on a donkey, Even on a colt, the foal of a donkey.

— Zechariah 9:9
Christian authors have interpreted Zechariah 9:9 as a prophecy of an act of messianic
self-humiliation.[78] The Gospel of John links this verse to the account of Jesus' entry into
Jerusalem:
took the branches of the palm trees and went out to meet Him, and began to shout,
"Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the
King of Israel." Jesus, finding a young donkey, sat on it; as it is written, "FEAR NOT,
DAUGHTER OF ZION; BEHOLD, YOUR KING IS COMING, SEATED ON A
DONKEY'S COLT."

— John 12:13–15
The Synoptic Gospels make clear that Jesus arranged this event, thus consciously
fulfilling the prophecy.[79]
The Gospel of Matthew describes Jesus' triumphant entry on Palm Sunday as a
fulfillment of this verse in Zechariah. Matthew describes the prophecy in terms of
a colt and a separate donkey, whereas the original only mentions the colt; the reference
in Zechariah is a Jewish parallelism referring only to a single animal, and the gospels
of Mark, Luke, and John state Jesus sent his disciples after only one animal.[80] Several
explanations have been suggested, such as that Matthew misread the original, the
existence of the foal is implied, or he wanted to create a deliberate echo of a reference
in 2 Samuel 16:1-4, where there are two asses for David's household to ride on. [81]
In the most ancient Jewish writings Zechariah 9:9 is applied to the Messiah. [82] According
to the Talmud, so firm was the belief in the ass on which the Messiah is to ride that "if
anyone saw an ass in his dream, he will see salvation". [83][need quotation to verify] The verse is also
Messianically quoted in Sanh. 98 a, in Pirqé de R. Eliez. c. 31, and in several of
the Midrashim.[citation needed]
Zechariah 12:10[edit]
And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the
spirit of grace and of supplication; and they shall look unto Me because they have thrust
him through; and they shall mourn for him, as one mourneth for his only son, and shall
be in bitterness for him, as one that is in bitterness for his first-born.

— Zechariah 12:10
Zechariah 12:10 is another verse commonly cited by Christian authors as a messianic
prophecy fulfilled by Jesus.[84]
In some of the most ancient Jewish writings, Zechariah 12:10 is applied to the Messiah
Ben Joseph in the Talmud,[85][need quotation to verify] and so is verse 12 ("The land will wail, each
family by itself: The family of the House of David by themselves, and their women by
themselves; the family of the House of Nathan by themselves, and their women by
themselves"), there being, however, a difference of opinion whether the mourning is
caused by the death of the Messiah Ben Joseph, or else on account of the evil
concupiscence (Yetzer hara).[citation needed]
The Gospel of John makes reference to this prophecy when referring to the crucifixion
of Jesus, as can be seen in the following account:
So the soldiers came, and broke the legs of the first man and of the other who was
crucified with Him; but coming to Jesus, when they saw that He was already dead, they
did not break His legs. But one of the soldiers pierced His side with a spear, and
immediately blood and water came out. And he who has seen has testified, and his
testimony is true; and he knows that he is telling the truth, so that you also may believe.
For these things came to pass to fulfill the Scripture, "NOT A BONE OF HIM SHALL BE
BROKEN." And again another Scripture says, "THEY SHALL LOOK ON HIM WHOM
THEY PIERCED."

— John 19:32–37
Zechariah 12:10 is often regarded as mistranslated by modern-day adherents to
Judaism.[86] It is often translated by Jews as follows:
And I will pour out upon the house of David and upon the inhabitants of Jerusalem a
spirit of grace and supplications. And they shall look to me because of those who have
been thrust through [with swords], and they shall mourn over it as one mourns over an
only son and shall be in bitterness, therefore, as one is embittered over a firstborn son. [87]
The Jewish-Christian debate on the correct rendering of Zechariah 12:10 oftentimes
come down to the translation of the Hebrew phrase "‫’( את אשר‬êṯ-’ă·šer or et-asher)"
which can mean either "whom" or "about" depending on the context. [88][89][90]
Verses read as Davidic line prophecies[edit]
Main article: Davidic dynasty in Bible prophecy

Debate about prophecy fulfillment[edit]

This article may lend undue weight to certain ideas, incidents, or
controversies. The specific problem is: Is Farrel Till necessary, reliable and
pertinent? Please help improve it by rewriting it in a balanced fashion that
contextualizes different points of view. (May 2022) (Learn how and when to remove
this template message)

Among Christian believers, opinion varies as to which Old Testament passages are
messianic prophecies and which are not, and whether the prophecies they claim to
have been fulfilled are intended to be prophecies. The authors of these Old Testament
prophecies often appear to be describing events that had already occurred. For
example, the New Testament verse states:
So he got up, took the child and his mother during the night and left for Egypt, 15 where
he stayed until the death of Herod. And so was fulfilled what the Lord had said through
the prophet: 'Out of Egypt I called my son.

— Matthew 2:14
This is referring to the Old Testament verse Hosea 11:1. However, that passage reads,
When Israel was a child, I loved him, and out of Egypt I called my son.
Skeptics say that the Hosea passage clearly is talking about a historical event and
therefore the passage clearly is not a prophecy.
According to modern scholarship, the suffering servant described in Isaiah chapter 53 is
actually the Jewish people.[3][91][92][93][94][95] According to some, the rabbinic response, e.g.,
Rashi and Maimonides, is that, although the suffering servant passage is clearly
prophetic and even if Psalm 22 is prophetic, the Messiah has not come yet; therefore,
the passages could not be talking about Jesus. As noted above, there is some
controversy about the phrase "they have pierced my hands and my feet".
For modern Bible scholars, either the verses make no claim of predicting future events,
or the verses make no claim of speaking about the Messiah. [2][3][4] They view the argument
that Jesus is the Messiah because he has fulfilled prophecy as a fallacy, i.e. it is a
confession of faith masquerading as objective rational argumentation. [96] As Christian-
turned-atheist Farrell Till argues in his Skeptical Review,[better source needed]
What is the rationale for distorting the scriptures so flagrantly? Well, the answer, of
course, is obvious: the gospel writers were desperate to prove that their man Jesus was
the Messiah who had been promised in the Old Testament. Since there really were no
prophecies of a virgin-born, crucified, resurrected Messiah in the Old Testament, they
had to twist and distort to give the appearance that Jesus was the long-awaited one. [97]

See also[edit]
 Bible prophecy
 Biblical hermeneutics
 Christianity and Judaism
 Christian views on the Old Covenant
 Exegesis
 Jesus in Christianity
 Judaism's view of Jesus
 Messiah in Judaism
 Muhammad and the Bible
 New Covenant
 Supersessionism
 Unfulfilled Christian religious predictions

References[edit]
1. ^ Blomberg 2007, p. 2.
2. ^ Jump up to:a b Ehrman, Bart D. (2000). The Historical Jesus. Part I. The Teaching Company, p. 36.
"Early Christians began searching their Scriptures to see how these things could be. 1. The Hebrew
Bible did not discuss the messiah's suffering. Some passages refer to the suffering of a righteous man
(cf. Isaiah 53), who feels abandoned by God, but whose suffering is accepted as a sacrifice for others.
2. Some passages, such as the Psalms of Lament (e.g., Pss. 22, 35, 69) and the songs of the
Suffering Servant of the Lord in the book of Isaiah (Isaiah 53), were taken to refer not just to any
person who was suffering, or even to Israel as a whole (cf. Isaiah 49:3), but to the future messiah of
Israel. 4. Jews and Christians began to debate the meanings of these texts, and the debates continue
to this day."
3. ^ Jump up to:a b c Ehrman, Bart D. (2009). "7. Who Invented Christianity? A Suffering Messiah. Jewish
Expectations of the Messiah". Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible
(And Why We Don't Know About Them). HarperCollins, USA. pp. 228–229. ISBN 978-0-06-186327-
1. But doesn't the Bible constantly talk about the Messiah who would suffer? As it turns out, the
answer is no. Since the beginning, Christians have frequently cited certain passages in the Old
 Testament as clear prophecies of the future suffering Messiah, passages such as Isaiah 53 and
Psalm 22, in which someone suffers horribly, sometimes expressly for the sins of others. These
passages, Christians have claimed, are clear statements about what the Messiah would be like. Jews
who do not believe in Jesus, however, have always had a very effective response: the Messiah is
never mentioned in these passages. You can check it out for yourself: read Isaiah 53 or Psalm 22 ...
The term 'Messiah' never occurs in them. In Jewish tradition, these passages refer not to the Messiah
but to someone else (or to lots of someone elses).
4. ^ Jump up to:a b Ehrman, Bart D. (22 March 2011). Forged: Writing in the Name of God--Why the
Bible's Authors Are Not Who We Think They Are. HarperOne. p. 163. ISBN 978-0-06-207863-6. The
truth, of course, is that Jews throughout history have been no more illiterate, blind, or stupid than
Christians. The typical response of Jews to the Christian claims that Jesus fulfilled prophecy is that
the scriptural passages that Christians cite are either not speaking of a future messiah or are not
making predictions at all. And one has to admit, just looking at this set of debates from the outside, the
Jewish readers have a point. In the passages allegedly predicting the death and resurrection of Jesus,
for example, the term 'messiah' in fact never does occur. Many Christians are surprised by this claim,
but just read Isaiah 53 for yourself and see.
5. ^ Rydelnik, Michael (2010). The Messianic Hope: Is the Hebrew Bible Really Messianic?. New
American Commentary Studies in Bible and Theology Series. B&H Publishing Group. p. 6. ISBN 978-
1-4336-7297-2. Retrieved 9 April 2022. In a thoughtful essay, Gordon McConville has articulated the
issue at hand. According to McConville, "Modern Old Testament scholarship has been largely
informed by the belief that traditional Christian messianic interpretations of Old Testament passages
have been exegetically indefensible."
6. ^ Rydelnik, Michael (2010). The Messianic Hope: Is the Hebrew Bible Really Messianic?. New
American Commentary Studies in Bible and Theology Series. B&H Publishing Group. pp. 22,
26. ISBN 978-1-4336-7297-2. Retrieved 8 April 2022. non-critical scholars by their prooftexting
actually discredit the claims of Jesus in the eyes of literary and historical critics ... much of
contemporary critical scholarship on messianism, which argues that the messianic idea did not
develop until the intertestamental period ... Old Testament scholarship is now divided: The majority
takes a more historical approach to the Old Testament, resulting in a minimalist view of the Messiah in
the Hebrew Bible.
7. ^ Harrell, Charles R. (2011). "This Is My Doctrine": The Development of Mormon Theology. Greg
Kofford Books. p. 153. Retrieved 7 April 2022. Critical scholars question the legitimacy of claims that
this and other Old Testament messianic prophecies were alluding to Christ. They see nothing in Old
Testament writings that would connect messianic prophecies with a redeemer of the world who would
establish a spiritual kingdom and in whom all must put their faith or perish.
8. ^ Miller 2015, p. 325. "Historical criticism cannot argue that Jesus really did fulfill prophecy and then
treat that fulfillment as evidence that he was the messiah. Historical criticism simply has no method by
which to construct such an argument."
9. ^ Valantasis, Bleyle & Haugh 2009, p. 14.
10. ^ Yu Chui Siang Lau 2010, p. 159.
11. ^ Valantasis, Bleyle & Haugh 2009, p. 82-83.
12. ^ Moyise 2011, p. 33.
13. ^ Kimball 1994, p. 48.
14. ^ Crompton, Robert (27 October 1996). Counting the Days to Armageddon: The Jehovah's Witnesses
and the Second Presence of Christ. James Clarke & Co. p. 42. ISBN 9780227679395.
15. ^ Seow, Choon Leong (1 January 2003). Daniel. Westminster John Knox Press.
p. 150. ISBN 9780664256753.
16. ^ Meadowcroft, Tim (2001). "Exploring the Dismal Swamp: The Identity of the Anointed One in Daniel
9:24-27". Journal of Biblical Literature. JSTOR. 120 (3): 429–449. doi:10.2307/3267901. ISSN 0021-
9231. JSTOR 3267901.
17. ^ "Most, William. Old Testament Prophets, The Catholic Resource Network" .
18. ^ "1611 King James Bible. Book of Ezekiel, chapter 37, verses from 15 to
24". kingjamesbibleonline.org. Archived from the original on Nov 13, 2014.
19. ^ Jesus as the Eschatological Davidic Shepherd: Studies in the Old Testament, Second Temple
Judaism, and in the Gospel of Matthew. Mohr Siebeck. 2006. p. 139. ISBN 978-
3161488764. OCLC 1029105262. Archived from the original on November 25, 2018.
Retrieved September 16, 2020.
20. ^ Jump up to:a b c ESV Study Bible; "History of Salvation in the OT"
21. ^ "Why Don't Jews Believe In Jesus - The difference between Judaism and
Christianity". www.simpletoremember.com.
22. ^ David A. DeSilva, An Introduction to the New Testament, InterVarsity Press, 2004, page 249.
23. ^ John H. Sailhamer, The Messiah and the Hebrew Bible, Journal of the Evangelical Theological
Society 44/1 (March 2001).
24. ^ "(Mt. 2:14-15) How could Matthew quote Hosea as a "fulfillment" of Jesus, when Hosea was
referring to the nation of Israel? - Evidence Unseen". www.evidenceunseen.com.
25. ^ Jump up to:a b Coogan 2007, p. 988.
26. ^ Childs 2001, p. 66.
27. ^ Frydland, Rachmiel. What the Rabbis Know About the Messiah- A Study of Genealogy and
Prophecy, [Cincinnati Ohio; Messianic Publishing Co., 1993, p. 40
28. ^ Jump up to:a b Barker 2001, p. 490.
29. ^ Jump up to:a b c d e f Hertz, J. H., ed. (1960) [1937]. The Pentateuch and Haftorahs: Hebrew Text,
English Translation and Commentary (2nd ed.). London: Soncino Press. p. 202. ISBN 0-900689-21-
8. OCLC 16730346.
30. ^ Saldarini 2001, p. 1007.
31. ^ Rhodes 2009, p. 75-82.
32. ^ Sweeney 1996, p. 161.
33. ^ Jump up to:a b "Isaiah 8:23-9:2 (New International Version)". Bible Gateway. The Zondervan
Corporation. Retrieved 2 January 2013."In Hebrew texts 9:1 is numbered 8:23, and 9:2-21 is
numbered 9:1–20."
34. ^ Scherman, Nosson (Ed.); contributing editors, Yaakov Blinder, Avie Gold, Meir Zlotowitz; designed
by Sheah Brander (1998). Tanakh = Tanach : Torah, Neviʼim, Ketuvim : the Torah, Prophets,
Writings : the twenty-four books of the Bible, newly translated and annotated (1st student size ed.,
Stone ed.). Brooklyn, N.Y.: Mesorah Publications. p. 966. ISBN 1578191092. {{cite book}}: |
first= has generic name (help)
35. ^ Jump up to:a b Collins, John J. (July 5, 2011). The Catholic Study Bible: The New American Bible.
Oxford University Press. ISBN 9780195297751 – via Google Books.
36. ^ "HEZEKIAH - JewishEncyclopedia.com". www.jewishencyclopedia.com.
37. ^ Na'aman, Nadav. Ancient Israel and Its Neighbors, Eisenbrauns, 2005, ISBN 978-1-57506-108-5
38. ^ J. M. Powis Smith American Journal of Semitic Languages and Literatures, Vol. 40, No. 4 (Jul.,
1924)
39. ^ Scherman, Nosson (Ed.); contributing editors, Yaakov Blinder, Avie Gold, Meir Zlotowitz; designed
by Sheah Brander (1998). Tanakh = Tanach : Torah, Neviʼim, Ketuvim : the Torah, Prophets,
Writings : the twenty-four books of the Bible, newly translated and annotated (1st student size ed.,
Stone ed.). Brooklyn, N.Y.: Mesorah Publications. p. 968. ISBN 1578191092. The Assyrians exiled the
Ten Tribes in three stages (see 2nd Kings Chs. 15,17). The first time the people were not so severely
shocked and alarmed, but when Sennacherib would return and uproot the remaining population of the
Northern Kingdom, the distress would be felt much more intensely. The land is called 'region of the
nations', because so many peoples desired it. {{cite book}}: |first= has generic name (help)
40. ^ Scherman, Nosson (Ed.); contributing editors, Yaakov Blinder, Avie Gold, Meir Zlotowitz; designed
by Sheah Brander (1998). Tanakh = Tanach : Torah, Neviʼim, Ketuvim : the Torah, Prophets,
Writings : the twenty-four books of the Bible, newly translated and annotated (1st student size ed.,
Stone ed.). Brooklyn, N.Y.: Mesorah Publications. p. 968. ISBN 1578191092. {{cite book}}: |
first= has generic name (help) "This wondrus salvation took place in the days of the child of Ahaz,
the righteous King Hezekiah, whom God – the Wondrous Adviser, Mighty God, Eternal Father – called
'Prince of Peace.'"
41. ^ Jump up to:a b Rabbi Isaac Leeser's translation 1853 and the 1917 Jewish Publication Society
translation
42. ^ Alfred Edersheim The Life and Times of Jesus the Messiah 1883 "and there is a very curious
comment in Debarim R. 1 (ed. Warsh., p. 4a) in connection with a Haggadic discussion of Genesis
43:14, which, however fanciful, makes a Messianic application of this passage - also in Bemidbar R.
11." Philologos | The Life and Times of Jesus the Messiah | Appendix 9 Archived 2016-05-13 at
the Wayback Machine
43. ^ Jews for Judaism: Messiah: The Criteria
44. ^ Farzana Hassan, Prophecy and the Fundamentalist Quest: An Integrative Study of Christian and
Muslim Apocalyptic Religion (McFarland, 2008), page 26-27.
45. ^ George Dahl Journal of Biblical Literature Vol. 57, No. 1 (Mar., 1938)  requires subscription for full
content
46. ^ Jump up to:a b c Singer, Tovia. "Who is God's Suffering Servant?The Rabbinic Interpretation of Isaiah
53". Outreach Judaism. Tovia Singer. Retrieved 2 January 2013. The well-worn claim frequently
advanced by Christian apologists who argue that the noted Jewish commentator, Rashi (1040 CE –
1105 CE), was the first to identify the suffering servant of Isaiah 53 with the nation of Israel is
inaccurate and misleading. In fact, Origen, a prominent and influential church father, conceded in the
year 248 CE – eight centuries before Rashi was born – that the consensus among the Jews in his
time was that Isaiah 53 "bore reference to the whole [Jewish] people, regarded as one individual, and
as being in a state of dispersion and suffering, in order that many proselytes might be gained, on
account of the dispersion of the Jews among numerous heathen nations."( Origen, Contra Celsum,
Chadwick, Henry; Cambridge Press, book 1, chapter 55, page 50) The broad consensus among
Jewish, and even some Christian commentators, that the "servant" in Isaiah 52-53 refers to the nation
of Israel is understandable. Isaiah 53, which is the fourth of four renowned Servant Songs, is
umbilically connected to its preceding chapters. The "servant" in each of the three previous Servant
Songs is plainly and repeatedly identified as the nation of Israel.
47. ^ Joel E. Rembaum Harvard Theological Review Vol. 75, No. 3 (Jul., 1982)  requires subscription for
full content
48. ^ Peter Stuhlmacher, "Jesus' Readiness to Suffer and His Understanding of His Death", in James D.
G. Dunn, Scot McKnight (editors), The historical Jesus in recent research (Eisenbrauns, 2005), page
397.
49. ^ ed. Lemberg, p. 45a, last line
50. ^ Singer, Tovia. "Who is God's Suffering Servant?". Outreach Judaism. Rabbi Tovia Singer.
Retrieved 2 January 2013. (free mp3 audio)
51. ^ Jeremiah 31:16-17, 23
52. ^ W. Muss-Arnolt Biblical World, Vol. 9, No. 6 (Jun., 1897) Requires subscription for full content
53. ^ 1 Samuel 16.18–23
54. ^ Joseph A. Fitzmyer, The One who is to Come, (Eerdmans, 2007), page 53.
55. ^ Raymond E. Brown, The Birth of the Messiah, Anchor Bible (1999), page 36.
56. ^ Edwin D. Freed, The Stories of Jesus' Birth, (Continuum International, 2004), page 79.
57. ^ Edwin D Freed, The Stories of Jesus' Birth, (Continuum International, 2004), page 79; see John
7:26–27
58. ^ Geza Vermes, The Nativity: History and Legend, London, Penguin, 2006, p22.
59. ^ E. P. Sanders, The Historical Figure of Jesus, Penguin, 1993, p. 85.
60. ^ Augustine of Hippo, p. 270.
61. ^ Darrell L. Bock Bibliotheca Sacra 142 (July, 1985)
62. ^ Mark H. Heinemann BIBLIOTHECA SACRA 147 (July 1990)
63. ^ Eerdmans Dictionary of the Bible, (Eerdmans, 2000), page 1012.
64. ^ Disciples Study Bible (NIV)
65. ^ The Dead Sea Scrolls Bible, Translated and with commentary by Martin Abegg Jr., Peter Flint and
Eugene Ulrich. (San Francisco: HarperCollins, 1999
66. ^ Psalm 22:17: circling around the problem again. Kristin M. Swenson. Journal of Biblical Literature.
123.4 (Winter 2004) p640.
67. ^ "Downloads | Evidence Unseen". Archived from the original on 2014-02-02. Retrieved 2012-09-17.
68. ^ Ray Pritchard What A Christian Believes: An Easy to Read Guide to Understanding chapter 3
Crossway Books ISBN 1-58134-016-8
69. ^ James Montgomery Boice and Philip Graham Ryken The Heart of the Cross pg 13 Crossway
Books ISBN 1-58134-678-6
70. ^ The Jewish Study Bible: Featuring The Jewish Publications Society Tanakh Translation Oxford
University Press / 2004
71. ^ Hippo.), Saint Augustine (Bishop of (July 5, 2003). Expositions of the Psalms 99-120. New City
Press. ISBN 9781565481978 – via Google Books.
72. ^ Herbert W. Bateman IV 'Psalm 110'. Bibliotheca Sacra 149 (Oct. 1992)
 73. ^ Jump up to:a b "General Audience of 16 November 2011: Psalm 110 (109) | BENEDICT
XVI". w2.vatican.va.
74. ^ "On Psalm 110, to Christ the King". November 16, 2011.
75. ^ Augustine of Hippo, p. 263.
76. ^ 2 Samuel 7:14
77. ^ "Psalms - American Presbyterian Church".
78. ^ George Livingstone Robinson American Journal of Semitic Languages and Literatures, Vol. 12, No.
1/2 (Oct., 1895 - Jan., 1896) Requires subscription for full content
79. ^ D. A. Carson, The Gospel According to John (Wm. B. Eerdmans Publishing, 1991), page 433.
80. ^ Mark 11:1-7, Luke 19:30-35, John 12:14-15
81. ^ Allison, Dale C. (2004). Matthew: a shorter commentary. Continuum International. pp. 344+345.
82. ^ Feinberg, Charles L (20 June 2003). God Remembers: A Study of Zechariah. Wipf and Stock.
pp. 167–168. ISBN 1592442722. Retrieved 12 December 2017.
83. ^ Ber. 56b
84. ^ Richard H. Hiers Journal of Biblical Literature, Vol. 90, No. 1 (Mar., 1971)  Requires subscription for
full content
85. ^ Sukk. 52a
86. ^ "Analysis of Zechariah 12:10". Jews for Judaism. 2008-06-18. Retrieved 2020-11-29.
87. ^ "Zechariah - Chapter 12". www.chabad.org. Retrieved 2020-11-29.
88. ^ Jesus, Jews for (January 2005). "Jewish Messianic Interpretations of Zechariah
12:10". jewsforjesus.org. Retrieved 2020-11-30.
89. ^ "Analysis of Zechariah 12:10". Jews for Judaism. 2008-06-18. Retrieved 2020-11-30.
90. ^ "Zechariah 12 :: King James Version (KJV)". Blue Letter Bible. Retrieved 2020-11-30.
91. ^ Isbon T. Beckwith (9 March 2001). The Apocalypse of John. Wipf and Stock Publishers.
p. 49. ISBN 978-1-57910-609-6.
92. ^ R. T. France (February 2000). Jesus and the Old Testament: His Application of Old Testament
Passages to Himself and His Mission. Regent College Publishing. p. 111. ISBN 978-1-57383-006-
5. Thus while a purely individual Messianic interpretation fails to recognize the simple fact that the
Servant is Irsael, we may nonetheless fairly see the Servant, and believe that Jesus saw him, as a
Messianic figure.
93. ^ David Noel Freedman; Allen C. Myers (31 December 2000). Eerdmans Dictionary of the Bible.
Amsterdam University Press. p. 1190. ISBN 978-90-5356-503-2.
94. ^ Donald E. Gowan (1998). Theology of the Prophetic Books: The Death and Resurrection of Israel.
Westminster John Knox Press. pp. 223–224. ISBN 978-0-664-25689-0.
95. ^ Ronald F. Youngblood (30 May 2011). Unlock the Bible: Keys to Understanding the Scripture.
Thomas Nelson Inc. p. 187. ISBN 978-1-4185-4869-8.
96. ^ Miller 2015, p. 3: "A bit of critical thinking can spot the fundamental error in this argument's
reasoning. What is the evidence that Jesus fulfilled prophecy? Answer: the Bible says he did. So, the
argument actually amounts to something like this: I know the Bible is true because Jesus fulfilled
prophecy; and I know that Jesus fulfilled prophecy because the Bible says so, and what the Bible says
is true. In other words: I believe the Bible is true because I believe the Bible is true."
97. ^ Till, Farrell (January–February 1996). "Prophecy Fulfillment: An Unprovable Claim". Skeptical
Review. Archived from the original on 14 April 1997. Retrieved 18 August 2019.

Bibliography[edit]
 Adams, Samuel V. (2015). The Reality of God and Historical Method: Apocalyptic Theology in
Conversation with N. T. Wright. InterVarsity Press. ISBN 9780830899500.
 Barker, Margaret (2001). "Isaiah". In Dunn, James D.G.; Rogerson, John (eds.). Eerdmans Commentary
on the Bible. Eerdmans. ISBN 9780802837110.
 Blomberg, Craig L. (2007). "Matthew". In Beale, G. K.; Carson, D. A. (eds.). Commentary on the New
Testament Use of the Old Testament. Baker Academic. ISBN 9780801026935.
 Miller, Robert J. (2015). Helping Jesus Fulfill Prophecy. Wipf and Stock. ISBN 9781498228961.
 Childs, Brevard S (2001). Isaiah. Westminster John Knox Press. ISBN 9780664221430.
 Coogan, Michael D. (2007). "Isaiah". In Coogan, Michael D.; Brettler, Mark Zvi; Newsom, Carol Ann
(eds.). New Oxford Annotated Bible. Oxford University Press. ISBN 9780195288803.
 Ehrman, Bart D. (1999). Jesus: Apocalyptic Prophet of the New Millennium. Oxford University
Press. ISBN 9780199839438. Jesus: Apocalyptic Prophet of the New Millennium.
 Rhodes, Ron (2009). The Complete Guide to Bible Translations. Harvest House
Publishers. ISBN 9780736931366.
 Kimball, Charles (1994). Jesus' Exposition of the Old Testament in Luke's Gospel.
Bloomsbury. ISBN 9780567319081.
 Law, David R. (2012). The Historical-Critical Method: A Guide for the Perplexed.
A&C. ISBN 9780567400123.
 Moyise, Steve (2011). Jesus and Scripture: Studying the New Testament Use of the Old Testament. Baker
Books. ISBN 9781441237491.
 Saldarini, Anthony J. (2001). "Matthew". In Dunn, James D.G.; Rogerson, John (eds.). Eerdmans
Commentary on the Bible. Eerdmans. ISBN 9780802837110.
 Sweeney, Marvin A (1996). Isaiah 1–39: With an Introduction to Prophetic Literature.
Eerdmans. ISBN 9780802841001.
 Valantasis, Richard; Bleyle, Douglas K.; Haugh, Dennis C. (2009). The Gospels and Christian Life in
History and Practice. Rowman & Littlefield. ISBN 9780742570696.
 Yu Chui Siang Lau, Theresa (2010). "The Gospels and the Old Testament". In Harding, Mark; Nobbs,
Alanna (eds.). The Content and the Setting of the Gospel Tradition. Eerdmans. ISBN 9780802833181.
 Herbert Lockyer All the Messianic Prophecies of the Bible Zondervan 1988 ISBN 0-310-28091-5
 Nelson Reference Guides Find It Fast Messianic Prophecies Fulfilled In Jesus Christ Nelson Reference
2001 ISBN 0-7852-4754-8
 Charles A. Briggs Messianic Prophecy: The Prediction of the Fulfilment of Redemption Through the
Messiah Wipf & Stock Publishers 2005 ISBN 1-59752-292-9
 Edward Riehm Messianic Prophecy: Its Origins, Historical Growth and Relation to New Testament
Fulfillment Kessinger Publishing 2006 ISBN 1-4254-8411-5
 Aaron Kligerman Old Testament Messianic Prophecy Zondervan 1957 ASIN B000GSNPMQ
 Michael F. Bird, Are You the One Who Is to Come? Baker Academic 2008.

External links[edit]
Jewish analysis

 Ask Rabbi Simmons

 OutreachJudaism.com
 Drazin.com
 WhatJewsBelieve.org
 Lets Get Biblical tape series online at beJewish.org
Evangelical Christian analysis

 Messianic Prophecies Fulfilled by Jesus Christ

 Clarifying Christianity.com
 Messianic Prophecies by J. Hampton Keathley, III, Th.M.
 Messiah Revealed: Over 300 Prophecies from the Hebrew Scriptures Reveal
Messiah
Skeptical and Critical analysis
 Old Testament Prophecies of Jesus Proven False, by Thomas Paine
 The Fabulous Prophecies of the Messiah , by Jim Lippard
 Stephen Jay Gould's response to prophecy fulfillment
 The Problem of the Virgin Birth Prophecy
 A Critical Examination of the Seventy Weeks Prophecy
 The Grounds of Christianity Examined by Comparing The New Testament with the
Old, by George Bethune English
.

Bible prophecy
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Bible prophecy or biblical prophecy comprises the passages of the Bible that are

claimed to reflect communications from God to humans
 through prophets. Jews and Christians usually consider the biblical prophets to have
received revelations from God.
Prophetic passages—inspirations, interpretations, admonitions or predictions [1]—appear
widely distributed throughout Biblical narratives. Some future-looking prophecies in the
Bible are conditional, with the conditions either implicitly assumed or explicitly stated.
In general, believers in biblical prophecy engage in exegesis and hermeneutics of
scriptures which they believe contain descriptions of global politics, natural disasters,
the future of the nation of Israel, the coming of a Messiah and of a Messianic Kingdom
—as well as the ultimate destiny of humankind.

Contents

 1Overview
 2Hebrew Bible
o 2.1Genesis
o 2.2Exodus, Deuteronomy, Joshua, and Judges
o 2.3Davidic dynasty
o 2.4Kings
o 2.5Isaiah
o 2.6Jeremiah
o 2.7Daniel
o 2.8Ezekiel
o 2.9Minor prophets
 3Greek New Testament
o 3.1Gospels
o 3.2Letters of Paul
o 3.3Other New Testament books
o 3.4Revelation
 4Messianic prophecies in Judaism
o 4.1Jesus
 5Rashi
 6Muhammad
 7The Báb and Bahá'u'lláh
 8Book of Mormon
 9Use by conservative Christians
 10Multiple fulfillments
 11Future
o 11.1End times
 12See also
 13References
 14Further reading
 15External links

Overview[edit]
 This section does not cite any sources. Please help improve this section by adding
citations to reliable sources. Unsourced material may be challenged and removed. (July
2019) (Learn how and when to remove this template message)

Prophets in the Hebrew Bible often warn the Israelites to repent of

their sins and idolatries, with the threat of punishment or reward.[2] They attribute
both blessings and catastrophes to the deity. According to believers in Bible prophecy,
later biblical passages - especially those contained in the New Testament - contain
accounts of the fulfillment of many of these prophecies.
Judaism and Christianity have taken a number of biblical passages as prophecies
or foreshadowings of a coming Messiah. Christians believe that Christ Jesus fulfills
these messianic prophecies, while followers of Rabbinic Judaism still await the arrival of
the Jewish Messiah and other signs of Jewish eschatology. Most Christians believe that
the Second Coming of Christ will fulfill many messianic prophecies, though some
Christians (Full Preterists) believe that all Messianic prophecies have already been
fulfilled. Rabbinic Judaism does not separate the original coming of the Messiah and the
advent of a Messianic Age. (For details of differences, see Christianity and Judaism.)
A much-discussed issue within Christianity concerns the "end times", or "last days",
particularly as depicted in the Book of Revelation.

Hebrew Bible[edit]
See also: Prophets in Judaism, Jewish eschatology, and Jewish messianism
Genesis[edit]
See also: Covenant of the pieces and Greater Israel
Genesis 15:18 promises Abraham and his descendants the land of Canaan from the
river of Egypt to the Euphrates, and Genesis 17:8 states:
And I will give to you, and to your offspring after you, the land where you are now an
alien, all the land of Canaan, for a perpetual holding; and I will be their God. [3]
F. F. Bruce argues that the fulfilment of this prophecy occurred during David's reign. He
writes:
David's sphere of influence now extended from the Egyptian frontier on the Wadi el-
Arish (the "brook of Egypt") to the Euphrates; and these limits remained the ideal
boundaries of Israel's dominion long after David's empire had disappeared. [4]
Christian apologists point to corporate personality here to connect Abraham with the
Jewish nation. H. Wheeler Robinson writes:
Corporate personality is the important Semitic complex of thought in which there is a
constant oscillation between the individual and the group – family, tribe, or nation – to
which he belongs, so that the king or some other representative figure may be said to
embody the group, or the group may be said to sum up the host of individuals. [5]

Exodus, Deuteronomy, Joshua, and Judges[edit]

God is represented as guaranteeing that the Israelites would drive out the Amorites,
Canaanites, Hittites, Perizzites, Hivites and Jebusites from their lands, which
the Israelites wanted to appropriate (Exodus 34:10–11). The same applies to
the Girgashites (Deuteronomy 7:1–2). In Exodus 34:10–27, this is referred to as
a covenant, commandments being given. In Judges, the Israelites are described as
disobeying the commandment to worship no other gods (Judges 3:6) and, as a result,
not being able to drive out the Jebusites (Joshua 15:63). The Israelites did not drive all
of the Canaanite tribes out in the lifetime of Joshua. The books
of Joshua and Judges (Chapters 1) mention towns that could not be defeated.
According to 2 Samuel, the Israelites occupied Canaan but the complete seizure took
place only when David defeated the Jebusites in Jerusalem and made it the capital of
the Kingdom of Israel. (2 Sam 5:6–7)[6]
Davidic dynasty[edit]
Main article: Davidic dynasty in Bible prophecy
God states that the house, throne and kingdom of David and his offspring (called "the
one who will build a house for my Name" in the verse) will last forever (2 Samuel 7:12–
16; 2 Chronicles 13:5; Psalm 89:20–37). 1 Kings 9:4–7 as well as 1 Chronicles 28:5 and
2 Chronicle 7:17 state that Solomon's establishment is conditional on Solomon obeying
God's commandments.
Solomon built the temple in Jerusalem (2 Chronicles 2:1; 6:7–10) and did not obey
God's commandments (1 Kings 11:1–14).
The destruction of the Kingdom of Judah by Nebuchadnezzar II in 586 BC brought an
end to the rule of the royal house of David.[7]
Some scholars including Saul of Cyrene[who?] state that God has promised an eternal
dynasty to David unconditionally (1 Kings 11:36; 15:4; 2 Kings 8:19). They feel the
conditional promise of 1 Kings 9:4–7 seems to undercut this unconditional covenant.
Most interpreters have taken the expression "throne of Israel" as a reference to the
throne of the United Monarchy. They see this as a conditionalization of the
unconditional dynastic promise to David's house expressed in 1 Kings 11:36, 15:4 and 2
Kings 8:19. They argue the presence of both unconditional and conditional promises to
the house of David would create intense theological dissonance in the Book of Kings.[8][9]
[10]

Christians believe that the promise is of surviving descendants that could fulfill the role
of king rather than a permanent earthly kingship. [11][12][13][14]
Kings[edit]
 According to the Book of Jeremiah, God told Zedekiah:
I am about to hand this city over to the king of Babylon, and he will burn it down. You
will not escape from his grasp but will surely be captured and handed over to him. You
will see the king of Babylon with your own eyes, and he will speak with you face to face.
And you will go to Babylon... You will not die by the sword; you will die peacefully.
(Jeremiah 34:2–5)
However, the Books of Kings and Jeremiah relate that when Zedekiah was captured,
his sons were slaughtered before his eyes, his eyes were put out, he was chained in
bronze, and taken to Babylon where he was imprisoned until death. (2 Kings 25:6–7
and Jeremiah 52:10–11) There is no other historical record of what happened with
Zedekiah in Babylon.[15]

 God is also represented as promising Josiah that because he humbled himself

before God, he would be "buried in peace" and the book goes on to say he shall not
see the disaster to come on Judah (2 Kings 22:19–20).
Josiah fought against the Egyptians although the pharaoh, Necho II, prophesied that
God would destroy him if he did (2 Chronicles 35:21–22)—possibly Josiah
was "opposing the faithful prophetic party".[16] Josiah was killed in battle against the
Egyptians (2 Kings 23:29–30). However, Judah was in a time of peace when Josiah
died, thus fulfilling the prophecy.
Isaiah[edit]
Further information: Isaiah 7:14

 When the Jews heard that "Aram has allied itself with Ephraim" God is said to have
told them:
It will not take place, it will not happen... Within sixty-five years Ephraim will be too
shattered to be a people. (Isaiah 7:1–9)
According to 2 Chronicles 28:5–6 "God delivered the King of the Jews, Ahaz, into the
hands of the King of Syria, who carried away a great multitude of them captives
to Damascus. And he was also delivered into the hand of the King of Israel, who smote
him with a great slaughter".
In Isaiah 7:9 the prophet says clearly that a prerequisite for the fulfillment of the
prophecy is that Ahaz stands firm in his faith. This means that he should trust God and
not seek military help in the Assyrians which Ahaz nevertheless did. [17]
The Book of Isaiah also foretold;

 Babylon would be overthrown by the Medes (Isaiah 13:17–19) and its palaces taken

over by wild animals. (Isaiah 13:21–22)
Christian apologists state that the prophecy in Isaiah chapters 13 and 21 could possibly
have been directed originally against Assyria whose capital Nineveh was defeated in
612 BC by a combined onslaught of the Medes and Babylonians. According to this
explanation the prophecy was later updated and referred to Babylon [18] not recognizing
the rising power of Persia. On the other hand, it can be mentioned that the Persian
King Cyrus after overthrowing Media in 550 BC did not treat the Medes as a subject
nation.
Instead of treating the Medes as a beaten foe and a subject nation, he had himself
installed as king of Media and governed Media and Persia as a dual monarchy, each
part of which enjoyed equal rights. [19]
 Damascus will become a "heap of ruins. The cities of Aroer will be deserted and left
to flocks". (Isaiah 17:1–2)
The prophecy may date from 735 BC when Damascus and Israel were allied against
Judah.[20] Tiglath-Pileser took Damascus in 732 BC,[20] which some apologists point to as
a fulfillment of this prophecy, but this campaign never reduced the city to rubble. [citation
needed]
 The depiction of Damascus as a "heap of ruins" has been understood as figurative
language to describe the despoiling of the city, the leading of its people as captives to
Kir (an unidentified city), and the way that the city lost much of its wealth and political
influence in the years following Tiglath-Pileser's attack. [21] The prophecy is also believed
by some to have a future fulfilment relating to end-time developments concerning Israel.
The passage is consistent with 2 Kings 16:9, which states that Assyria defeated the city
and exiled the civilians to Kir.

 The river of Ancient Egypt (identified as the Nile in RSV) shall dry up. (Isaiah 19:5).
 "The land of Judah shall be a terror unto Egypt." (Isaiah 19:17)
 "There shall be five cities in Ancient Egypt that speak the Canaanite language."
(Isaiah 19:18)
 "In that day there will be a highway from Egypt to Assyria. The Assyrians will go to
Egypt and the Egyptians to Assyria. The Egyptians and Assyrians will worship
together. 24 In that day Israel will be the third, along with Egypt and Assyria, a
blessing on the earth. 25 The LORD Almighty will bless them, saying, 'Blessed be
Egypt my people, Assyria my handiwork, and Israel my inheritance.'" (Isaiah 19:23–
25)
Some theologians argue the statement that the "land of Judah" will terrify the Egyptians
is not a reference to a large army from Judah attacking Egypt but a circumlocution for
the place where God lives. They argue it is God and his plans that will cause Egypt to
be terrified. They go on to argue the second "in that day" message from verse 18
announces the beginning of a deeper relationship between God and Egypt which leads
to Egypt's conversion and worshiping God (verses 19–21). They say the last "in that
day" prophecy (verses 23–25) speaks about Israel, Assyria and Egypt as God's special
people, thus, describing eschatological events. [22][23]

 The generals of Astyages, the last king of the Medes, mutinied at Pasargadae and
the empire surrendered to the Persian Empire,[24] which conquered Babylon in 539
BC under Cyrus the Great. The unknown second prophet (See Deutero-
Isaiah) predicts the coming of Cyrus, (Isaiah 44:28, Isaiah 45:1) who will liberate the
Jews from their Babylonian exile and bring them to the promised land. The second
Isaiah, 40–55, comes from the late exilic period, about 540 BC. Some scholars
believe the reference to Cyrus is a vaticinium ex eventu or "prophecy from the
event".[25]
There are many scholars, however, who point out that the prophet himself spoke of
Cyrus arguing that Deutero-Isaiah interpreted Cyrus' victorious entry into Babylon in 539
BC as evidence of divine commission to benefit Israel. The main argument against the
idols in these chapters is that they cannot declare the future, whereas God does tell
future events like the Cyrus predictions. [26][27][28][29][30]
Jeremiah[edit]
Jeremiah prophesied that;

 "...all nations will gather in Jerusalem to honour the name of the Lord." (3:17 (NIV))
 Hazor will be desolated. (49:33)
 The Babylonian captivity would end when the "70 years" ended. (Jeremiah 29:10)
It lasted 68 years (605 BC–537 BC) from the capture of the land of Israel by
Babylon[31] and the exile of a small number of hostages including Daniel, Hananiah,
Azariah, and Mishael (Daniel 1:1–4).[32] It lasted 60 years (597–537 BC) from the
deportation of the 10,000 elite (2 Kings 24:14) including Jehoiachin and
Ezekiel[33] though there is a discrepancy with Jeremiah's numbers of exiles (Jeremiah
52:28–30).[34] It lasted 49 years (586–537 BC) from the exile of the majority of Judah (2
Kings 25:11) including Jeremiah who was taken to Egypt and leaving behind a poor
remnant (2 Kings 25:12).[33]
However, some Christian scholars try to explain the figure in a different way stating that
Jeremiah gave a round number.[35]

 The "kings of the Medes" would "take vengeance" on Babylon. (Jeremiah 51:11)

Christian commentaries have considered the conquering Persian force an alliance
between the Persians and the Medes.[36][37] One suggests the use of the term "Medes" is
due to earlier recognition among the Jews and because the generals of Cyrus were
apparently Medes.[38]

US Marines in front of Babylon as it stood in 2003

 Jeremiah prophesied that Babylon would be destroyed at the end of the seventy
years. (25:12) (Babylon fell to the Persians under Cyrus in 539 BC (66, 58 or 47
years after the beginning of the Babylonian exile depending on how you count).
According to Daniel 5:31, it was the currently unidentified "Darius the Mede" who
captured Babylon.)
 Babylon would never again be inhabited.(50:39) (Saddam Hussein began to
reconstruct it in 1985,[39][40] but was abruptly halted by the invasion of Iraq. Iraqi
leaders and UN officials now plan to restore Babylon.) [39]
 "The Levitical priests shall never lack a man in my presence to offer burnt offerings,
to burn cereal offerings, and to make sacrifices for ever".
The destruction of temple by the Romans in 70 brought an end to the Jewish sacrificial
system.(33:18) (See Korban) Christians have stated this refers to the millennium in
which Christ reigns for a thousand years, since Jeremiah 33:18 goes along with the
eternal reign of the line of David in verses 21–22. [41]

 God will make Jerusalem a heap of ruins, a haunt of jackals; and will lay waste the
towns of Judah so no one can live there.(9:11)
 God will have compassion on Israel and cause them to return to the land after
scattering them among the nations (12:14, 15; 31:8–10; 33:7).
Daniel[edit]
Further information: Nebuchadnezzar's statue vision in Daniel 2, Belshazzar's
Feast, Daniel's Vision of Chapter 7, Daniel's Vision of Chapter 8, abomination of
desolation, and Prophecy of Seventy Weeks
Ezekiel[edit]
 Ezekiel prophesied the permanent destruction of Tyre. (Ezekiel 26:3–14)
Tyre was an island fortress-city with mainland villages along the shore. [42] These
mainland settlements were destroyed by Nebuchadnezzar II, but after a 13-year
siege from 586 to 573 BC, the King of Tyre made peace with Nebuchadnezzar, going
into exile and leaving the island city itself intact. [43] Alexander the Great used debris from
the mainland to build a causeway to the island, entered the city, and plundered the city,
sacking it without mercy.[44] Most of the residents were either killed in the battle or sold
into slavery.[44][45] It was quickly repopulated by colonists and escaped citizens, [46] and later
regained its independence.[47] Tyre did eventually enter a period of decline, being
reduced to a small remnant. Echoing Ezekiel's words, historian Philip Myers writes in
1889:
The city never recovered from this blow. The site of the once brilliant maritime capital is
now "bare as the top of a rock," a place where the few fishermen that still frequent the
spot spread their nets to dry.[48]
Older sources often refer to the locations as a "fishing village". However, the nearby
area grew rapidly in the 20th century. The ruins of a part of ancient Tyre (a protected
site) can still be seen on the southern half of the island [49] whereas modern Tyre
occupies the northern half and also sprawls across Alexander's causeway and onto the
mainland.[50] It is now the fourth largest city in Lebanon[51] with a population of
approximately 200,000 inhabitants in the urban area in 2016. [52]

 Ezekiel then prophesies the conquest of Egypt, the scattering of its entire population
(it was to be uninhabited for 40 years), and Nebuchadnezzar plundering Egypt
(Ezekiel 29:3 – Ezekiel 30:26).
This includes the claim that God will make Egypt so weak that it will never again rule
over other nations.[53] Pharaoh Amasis II (who drove off Nebuchadnezzar) also
conquered Cyprus,[54] ruling it until 545 BC.[55] Despite being a powerful nation in ancient
times, Egypt has since been ruled by the Persians, Greeks, Romans, Byzantine Empire,
Ottomans, British and the French,[56] and has also enjoyed periods of independence from
external rule. During the Hellenistic period, the break-up of the empire of Alexander the
Great left the Ptolemaic Dynasty (of Macedonian/Greek origin) as rulers of Egypt: the
Ptolemies then conquered and ruled Cyrenaica (now northeastern Libya), Palestine,
and Cyprus at various times.[57] (see also History of Ptolemaic Egypt and Ptolemaic
kingdom).
There is some uncertainty among modern scholars regarding when (and by whom)
various portions of the Book of Ezekiel were written, [58] making the timing of prophecies
difficult to unravel (see Book of Ezekiel).
Nebuchadnezzar invaded Egypt around 568 BC. However, the armies of Pharaoh
Amasis II defeated the Babylonians (though the author did not elaborate and there are
no known detailed accounts of this invasion).[59] Herodotus reports that this Pharaoh had
a long and prosperous reign.[60] The Egyptians were conquered by the Persians in 525
BC.[61]
Minor prophets[edit]
 Amos prophesied that when Israel is restored they will possess the remnant of
Edom. (Amos 9:12)
 Obadiah prophesied that Israel will destroy the house of Esau in the day of the Lord.
(Obadiah18)
 Zechariah prophesied; "Never again will an oppressor overrun my people, for now I
am keeping watch." (Zechariah 9:8)
 The river of Ancient Egypt (identified as the Nile in NIV, NASB, and RSV) shall dry
up. (Zechariah 10:11)
 Haggai prophesied; "In a little while God will shake the heavens, and the earth, and
the sea, and the dry land." (Haggai 2:6)
 Malachi prophesied that God would send Elijah before "the great and dreadful day of
the LORD" in which the world will be consumed by fire. (Malachi 3:1, 4:1, 5)
(In Mark 9:13 and Matthew 17:11–13, Jesus states that John the Baptist fulfilled the
prophecy as the spiritual successor to Elijah.)

Greek New Testament[edit]

See also: Futurism (Christianity), Historicism (Christianity), Idealism (Christian
eschatology), and Preterism
Gospels[edit]
Further information: Abomination of desolation, Olivet Discourse, and Second Coming

 In Matthew 10, when Jesus sent forth the twelve disciples, he told them:
"When you are persecuted in one place, flee to another. I tell you the truth, you will not
finish going through the cities of Israel before the Son of Man comes." (Matthew 10:23)
The Christian response is varied:
Moffatt puts it "before the Son of man arrives" as if Jesus referred to this special tour of
Galilee. Jesus could overtake them. Possibly so, but it is by no means clear. Some refer
it to the Transfiguration, others to the coming of the Holy Spirit at Pentecost, others to
the Second Coming. Some hold that Matthew has put the saying in the wrong context.
Others bluntly say that Jesus was mistaken, a very serious charge to make in his
instructions to these preachers. The use of ἑως [heōs] with aorist subjunctive for a
future event is a good Greek idiom.[62]
Preterist scholars explain this verse as referring to the destruction of the Jerusalem
temple in 70 AD with the phrase "before the Son of Man comes" meaning before
judgment comes upon the nation of Israel and the city of Jerusalem for rejecting Jesus
Christ as The Messiah. They reject to refer Matthew 10:23 to the second coming of
Jesus because Jesus speaks to his disciples about the towns of Israel:
Such a view completely divorces the passage from its immediate and localized context,
such as the fact that this was an admonition to the apostles – and not directed to a
generation several millennia removed from the first century. [63]
The Wycliffe Bible Commentary disagrees with this view:
In the similar context of Mt 24:8–31 the great tribulation and the second advent are in
view. Hence, the "coming of the Son of man" is probably eschatological here also. This
would have been more readily understood by the disciples, who would hardly have
thought to equate this "coming" with the destruction of Jerusalem in A.D. 70. [64]

 In Matthew 12:40 Jesus says:

"as Jonas was three days and three nights in the whale's belly; so shall the Son of man
be three days and three nights in the heart of the earth." (See also Matthew 16:21,
20:19, Mark 8:31, 9:31, 10:34, Luke 11:29–30 and John 2:19) According to Mark 15:42–
46, Jesus was buried in Friday night and according to Matthew 28:1–6 and John 20:1,
Jesus' tomb was found empty on Sunday dawn.
It is customary for eastern nations to count part of a day as a whole 24-hour day. [65]

 Jesus prophesies in Matthew 16:27–28:

For the Son of Man is going to come in his Father's glory with his angels, and then he
will reward each person according to what he has done. I tell you the truth, some who
are standing here will not taste death before they see the Son of Man coming in his
kingdom.
Christian responses have been varied:
Some of them that stand here (τινες των ὁδε ἑστωτων [tines tōn hode hestōtōn]). A crux
interpretum in reality. Does Jesus refer to the transfiguration, the resurrection of Jesus,
the great day of Pentecost, the destruction of Jerusalem, the second coming and
judgment? We do not know, only that Jesus was certain of his final victory which would
be typified and symbolized in various ways. [66]
Preterists respond that Jesus did not mean His second coming but a demonstration of
His might when He says "coming in his kingdom". In this view, this was accomplished
by the destruction of the Jerusalem temple in 70 AD when some of the Apostles were
still living and thus fulfilling the word of Jesus that only some will not have died. [67] Others
argue it refers to the Transfiguration. [68][69] The Wycliffe Bible Commentary states:
This coming of the Son of Man in his kingdom is explained by some as the destruction
of Jerusalem and by others as the beginning of the Church. But referring it to the
Transfiguration meets the requirements of the context (all Synoptists follow this
statement with the Transfiguration, Mk 9:1; Lk 9:27). Furthermore, Peter, who was one
of those standing here, referred to the Transfiguration in the same words (II Pet 1:16–
18). Chafer calls the Transfiguration a "preview of the coming kingdom on earth" (L. S.
Chafer, Systematic Theology, V, 85).[70]

 He also prophesies to Caiaphas (Matthew 26:64, KJV):

Hereafter you will see the Son of Man sitting at the right hand of the Power, and coming
on the clouds of heaven.
The word "you will see" is in Greek "ὄψεσθε" [opheste, from the infinitive optomai]
[71]
 which is plural. Jesus meant that the Jews, and not just the high priest, will see his
coming.

 Jesus declared in Gospel accounts of Matthew, Luke and John that Peter would

deny him three times before cock-crow. Mark states that the cock crowed after the
first denial as well as after the third denial. (First crow is not found in the NIV
version)
Christians argue that the first cock-crow is simply missing from Matthew, Luke, and
John. In Matthew (Matthew 26:34), Luke (Luke 22:34), and John (John 13:38), Jesus
foretells three denials of Peter before cock-crow. Matthew 26:69–75, Luke 22:54–
62, John 18:15–27 report the fulfillment of this prophecy. In Mark 14:30, Jesus speaks
of two cock-crows, which is mentioned in Mark 14:66–72 as having taken place.
Christians argue that Matthew, Luke, and John removed the first cock-crow and
diminished (Luke even eliminated) the partial exit by Peter after the first denial (which
Mark reports).[72] If Mark was the "interpreter of Peter",[73] he would have gotten his
information directly and thus would be considered the more reliable source.

 Matthew 24:1,2 states (cf Luke 21:6):

Jesus left the temple and was walking away when his disciples came up to him to call
his attention to its buildings. "Do you see all these things?" he asked. "I tell you the
truth, not one stone here will be left on another; every one will be thrown down."
Preterists claim these verses are metaphorical.[74] Others claim that the destruction of the
temple in A.D. 70[75] fulfilled this despite the existence of the wailing wall.[76][77] The IVP
Bible Background Commentary states:
Some stones were left on others (e.g., part of one wall still stands), but this fact does
not weaken the force of the hyperbole: the temple was almost entirely demolished in
A.D. 70.[78]
The parts of the wall Jesus refers to in the verse may not have included the wailing wall.
Recent archaeological evidence suggest that the wailing wall part of the temple complex
was not completed until an uncertain date in or after 16 A.D. [79]

 Matthew 24:7–8 is part of Jesus response to the disciples in verse 5 asking, "when
will this happen, and what will be the sign of your coming and of the end of the
age?" It states:
Nation will rise against nation, and kingdom against kingdom. There will be famines and
earthquakes in various places. All these are the beginning of birth pains.
The famines part of this verse has often been associated with the third seal of
Revelation (Rev. 6:5–6), and the pestilences and earthquakes aspect has often been
associated with the fourth seal of Revelation (Rev. 6:7–8). [80][81] The presence of the term
birthpains could be representative of better times ahead. [80] Scholars point out that these
events have always been on earth, so the verse must refer to a significant increase in
the intensity of them.[81]
There are also instances of erroneous, or untraceable, quotations from the prophets
cited by the early Christians:

 Matthew 27:9 paraphrases Zechariah 11:12 and 13 in relation to buying a field

for 30 pieces of silver, but attributes it as a saying of Jeremiah. Jeremiah is
described as buying a field (Jeremiah 32:6–9) but for seventeen shekels of silver
rather than 30.
Christian writers have given several responses. First is that the use of Jeremiah is
meant to refer to all the books of prophecy. Second is that although Jeremiah said this,
any record has not survived. Third is this was the result of a scribal error because of the
single letter difference in the abridged versions of the names.

 Matthew 2:23 refers to a prophecy being fulfilled by Jesus living in Nazareth which is

not found in the Old Testament.
Christians have given several responses. First is that this prophecy has not survived to
the present day. Second is the Greek word nazaret does not mean Nazarene but is
related to the Hebrew word netzer which can be translated as 'branch'. Third is that the
verse is not a prophetic saying but simply reflects an Old Testament requirement for the
Messiah to be held in contempt, (Psalm 22:6–8; 69:9–11, 19–21; Isaiah 53:2–4, 7–9)
which they argue Nazarenes were (John 1:46; John 7:52). [82]

 Mark 1:2–3 quotes from both Malachi 3:1 and Isaiah 40:3 but attributes to Isaiah

only.
Some scholars respond that this is because the Malachi reference was just an
introduction,[83] which made it significantly less important than Isaiah 40:3, leading to the
whole being attributed to the prophet Isaiah. Other reasons given are Isaiah's authority
was considered higher than Malachi and the Isaiah text was better known. [84][85]
Letters of Paul[edit]
 Paul the apostle prophesied about the Second Coming:
...we tell you that we who are still alive, who are left till the coming of the Lord, will
certainly not precede those who have fallen asleep. For the Lord himself will come down
from heaven, with a loud command, with the voice of the archangel and with the trumpet
call of God, and the dead in Christ will rise first. After that, we who are still alive and are
left will be caught up together with them in the clouds to meet the Lord in the air. And so
we will be with the Lord forever. (1 Thessalonians 4:15–17)
Christians argue that Paul speaks about his own presence at the last day only
hypothetically.[86] They point out Paul later states the Day of the Lord comes like a thief
(1 Thessalonians 5:1–2) which is a word Jesus uses himself (Matthew 24:43–44)
expressing the impossibility of predicting His second coming (Matthew 24:36).[87]

 Paul prophesied in 1 Thessalonians 5:2–11: "For you know very well that the day of
the Lord will come like a thief in the night. While people are saying, Peace and
safety, destruction will come on them suddenly, as labor pains on a pregnant
woman, and they will not escape."
 In 2 Thessalonians 2:3–4, Paul prophesied that the Man of sin would sit in the
temple of God declaring himself as God. The Temple in Jerusalem was destroyed in
70 AD.
There are different attempts to explain the term "to take his seat in the temple of God".
Some understand it as a divine attribute which the man of lawlessness arrogates to
himself and hence no conclusion can be drawn for time and place. [88] Many in the early
Church, such as Irenaeus, Hippolytus of Rome, Origen and Cyril of Jerusalem, believed
a literal Temple would be rebuilt by the Antichrist before the Lord's Second Coming
whereas Jerome and John Chrysostom referred the Temple to the Church. [89] Also some
today's scholars refer the phrase "God's temple" to the Church pointing out that Paul
used this term five other times outside 2 Thessalonians and does not refer it to a literal
temple.[90]

 1 Timothy 4:1–3 says "in the latter times some shall depart from the faith, giving
heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having
their conscience seared with a hot iron; Forbidding to marry, and commanding to
abstain from meats, which God hath created to be received with thanksgiving of
them which believe and know the truth".
The Church fathers such as John Chrysostom who lived at the time of Gnostics,
the Marcionites, the Encratites, the Manicheans—who rejected Christian marriage and
the eating of because they believed that all flesh was from an evil principle—asserted
this text referred to such sects and that they were therefore "in the latter times". [91][92] The
Protestant theologian John Gill[93] believed that this refers to the Canon Law of
the Catholic Church, particularly priestly celibacy and Lent as promulgated by the
medieval church. (see Great Apostasy)

 Paul wrote in Romans 13:11,12: "...our salvation is nearer now than when we first
believed. The night is nearly over; the day is almost here."
Some Christian scholars believe the verses 11–14 refer to the era of salvation
beginning with Christ's resurrection[94] and its coming fulfillment on the last day. [95] Thus,
they think that the claim Paul makes here about salvation is a claim every Christian and
not only Paul in his time can affirm.[96] Some see this verse as indicating that there are no
prophesied or salvation events before the Lord comes. [97] Those holding the belief that
Paul has a longer time span in view point to its context after Romans 11, which
describes the repentance of all of Israel in future. [97] They also point to Paul's plan to visit
Rome and more western places in Romans 15 as indicating that he did not believe
Christ's return would be soon enough to simply wait for it. [97]
Other New Testament books[edit]
 The Epistle of Jude quotes a prophecy from the pseudepigraphical Book of Enoch.
(Jude 14–15) Christians have argued that a canonical book quoting from a
noncanonical source does not elevate the source to the same level; doing so simply
addresses a point made by the other author. They point out the Old Testament
quotes books never used in the canon, such as Joshua 10:13 and 2 Samuel
1:18 quoting from the Book of Jashar, and in the New Testament, Paul quotes
pagan writers Aratus (Acts 17:28), Menander (1 Corinthians 15:33),
and Epimenides (Titus 1:12).[98] It is also suggested that the author of Jude might
have been aware that the text of 1 Enoch 1:9 which he was quoting is in fact a form
of midrash of Deuteronomy 33:2,[99] so the prophecy is originally that of Moses, not
"Enoch the Seventh from Adam" (itself a section heading from 1En.60:8) [100]
Revelation[edit]
 In this first-century text, Jesus is spoken of as telling the Seven churches of Asia
Minor (Revelation 1:3, Revelation 1:7) that he will come "soon". (Revelation
22:7, Revelation 22:10)
(see also Seven seals, Four Horsemen of the Apocalypse, two witnesses, Woman
of the Apocalypse, The Beast, Whore of Babylon, Millennialism)
The word "soon" (other translations use "shortly" or "quickly") does not have to be
understood in the sense of close future. The Norwegian scholar Thorleif Boman
explained that the Israelites, unlike Europeans or people in the West, did not
understand time as something measurable or calculable according to Hebrew thinking
but as something qualitative:
We have examined the ideas underlying the expression of calculable time and more
than once have found that the Israelites understood time as something qualitative,
because for them time is determined by its content. [101]
...the Semitic concept of time is closely coincident with that of its content without which
time would be quite impossible. The quantity of duration completely recedes behind the
characteristic feature that enters with time or advances in it. Johannes Pedersen comes
to the same conclusion when he distinguishes sharply between the Semitic
understanding of time and ours. According to him, time is for us an abstraction since we
distinguish time from the events that occur in time. The ancient Semites did not do this;
for them time is determined by its content.[102]

Messianic prophecies in Judaism[edit]

Main article: Jewish messianism
The following are the scriptural requirements in Judaism concerning the Messiah, his
actions, and his reign. Jewish sources insist that the Messiah will fulfill the prophecies
outright. Some Christians maintain that some of these prophecies are associated with a
putative second coming while Jewish scholars state there is no concept of a second
coming in the Hebrew Bible.

 The Sanhedrin will be re-established. (Isaiah 1:26)[103]

 Once he is King, leaders of other nations will look to him for guidance. (Isaiah 2:4) [103]
 The whole world will worship the One God of Israel. (Isaiah 2:17) [103]
 Jews will return to full Torah observance and practice it. [103]
 He will be descended from King David. (Isaiah 11:1) via Solomon (1 Chron. 22:8–
10)[104]
 The Messiah will be a man of this world, an observant Jew with "fear of God".
(Isaiah 11:2)[103]
 Evil and tyranny will not be able to stand before his leadership. (Isaiah 11:4) [103]
 Knowledge of God will fill the world. (Isaiah 11:9) [103]
 He will include and attract people from all cultures and nations. (Isaiah 11:10) [103]
 All Israelites will be returned to the Land of Israel. (Isaiah 11:12)[103]
 Death will be swallowed up forever. There will be no more hunger or illness, and
death will cease. (Isaiah 25:8) [103]
 All of the dead will rise again. According to the Zohar this will happen forty years
after the arrival of the Messiah. (Isaiah 26:19) [103]
 The Jewish people will experience eternal joy and gladness. (Isaiah 51:11) [103]
 He will be a messenger of peace. (Isaiah 52:7) [103]
 Nations will end up recognizing the wrongs they did to Israel. (Isaiah 52:13 – 53:5) [103]
 The peoples of the world will turn to the Jews for spiritual guidance. (Zechariah 8:23)
[103]

 The ruined cities of Israel will be restored. (Ezekiel 16:55) [103]

 Weapons of war will be destroyed. (Ezekiel 39:9) [103]
 The Temple will be rebuilt. (Ezekiel 40) resuming many of the suspended
613 commandments.[103]
 He will rebuild the Jewish Temple in Jerusalem. (Micah 4:1) [104]
 He will gather the Jewish people from exile and return them to Israel. (Isaiah 11:12,
27:12,13)[104]
 He will bring world peace. (Isaiah 2:4, Isaiah 11:6, Micah 4:3) [104]
 He will influence the entire world to acknowledge and serve one God. (Isaiah 11:9,
Isaiah 40:5, Zephaniah 3:9) [104]
 He will then perfect the entire world to serve God together. (Zephaniah 3:9) [103]
 He will give you all the worthy desires of your heart. (Psalms 37:4) [103]
 He will take the barren land and make it abundant and fruitful. (Isaiah 51:3, Amos
9:13–15, Ezekiel 36:29,30, Isaiah 11:6–9) [103]
Jesus[edit]
While Christian biblical scholars have cited the following as prophecies referencing the
life, status, and legacy of Jesus, Jewish scholars maintain that these passages are not
messianic prophecies and are based on mistranslations/misunderstanding of the
Hebrew texts.

 Deuteronomy 18:18
 Isaiah 7:14 – Matthew 1:22,23 states "The virgin will be with child and will give birth
to a son, and they will call him Immanuel" — which means, "God with us". However
the Jewish translation of that passage reads "Behold, the young woman is with child
and will bear a son and she will call his name Immanuel."[104] Isaiah chapter 7 speaks
of a prophecy made to the Jewish King Ahaz to allay his fears of two invading kings
(those of Damascus and of Samaria) who were preparing to invade Jerusalem,
about 600 years before Jesus’ birth. Isaiah 7:16: "For before the boy will know
enough to refuse evil and choose good, the land whose two kings you dread will be
forsaken."
 Isaiah 53 – According to many Christians, the suffering servant mentioned in this
chapter is actually a reference to the crucifixion and suffering of Jesus on the cross
to atone for the sins of mankind.
 Isaiah 9:1,2 – In Isaiah, the passage describes how Assyrian invaders are
increasingly aggressive as they progress toward the sea, while Matthew 4:13–15
has re-interpreted the description as a prophecy stating that Jesus would progress
(without any hint of becoming more aggressive) toward Galilee. While Matthew uses
the Septuagint rendering of Isaiah, in the Masoretic text it refers to the region of the
gentiles rather than Galilee of the nations.
 Daniel 9:24–27 – King James Version puts a definite article before "Messiah the
Prince". (Daniel 9:25) The original Hebrew text does not read "the Messiah the
Prince", but, having no article, it is to be rendered "a mashiach, a prince". The
word mashiach["anointed one", "messiah"] is nowhere used in the Jewish Scriptures
as a proper name, but as a title of authority of a king or a high priest. Therefore, a
correct rendering of the original Hebrew should be: "an anointed one, a prince." [105]
 Hosea 11:1 – Matthew 2:14 states, "So he got up, took the child and his mother
during the night and left for Egypt, where he stayed until the death of Herod. And so
was fulfilled what the Lord had said through the prophet: 'Out of Egypt I called my
son.'" However, that passage reads, "When Israel was a child, I loved him, and out
of Egypt I called my son."
 Psalm 22:16 – The NIV renders this verse as "they have pierced my hands and my
feet", based on the Septuagint. However, there is some controversy over this
 translation, since the Hebrew Masoretic Text reads ‫"( כארי ידי ורגלי‬like a lion my
hands and my feet").[106] If the NIV translation is correct, however, then it would also
be a prophecy of crucifixion since the original text was written before
the Persians had invented the first early stages of crucifixition.
 Psalm 16:10
 Psalm 34:20 - States that none of the messiah's bones will be broken. In John
19:31-33, during the crucifixion of Jesus Christ, the Jews asked the Roman
governor Pontius Pilate to break the legs of those who were being crucified because
it was the Sabbath day. When breaking the legs of the two who were crucified with
Jesus, they had come to Jesus and they had found that he was already dead and
did not break his legs. Thus many Christians believe that this event is the fulfillment
of this prophecy.
 Psalm 69:21
 Isaiah 9:6 – The verse reads: "For unto us a child is born, unto us a son is given:
and the government shall be upon his shoulder: and his name shall be
called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of
Peace."
 Psalm 110:1 – Matthew 22:44 states "The Lord said to my Lord: Sit at my right hand
until I put your enemies under your feet." Although Hebrew has no capital letters, the
Hebrew translation of that passage reads "The Lord said to my lord" indicating that it
is not speaking of God.
 Micah 5:2 – Matthew 2:6 quotes this prophecy as fulfillment of the prophecy: "But
you, Bethlehem, in the land of Judah, are by no means least among the rulers of
Judah; for out of you will come a ruler who will be the shepherd of my people Israel."
The verse in the Old Testament reads "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." It describes the
clan of Bethlehem, who was the son of Caleb's second wife, Ephrathah. (1 Chr.
2:18, 2:50–52, 4:4)
 Zechariah 12:10 – According to many Christians this passage predicts the people
looking on the Messiah whom they have pierced, while God's grace is being poured
out on the House of David (Israel) and the city of Jerusalem.
 Zechariah 9:9 – The Gospel of Matthew describes Jesus' triumphant entry on Palm
Sunday as a fulfillment of this verse in Zechariah. Matthew describes the prophecy
in terms of a colt and a separate donkey, whereas the original only mentions the
colt. Matthew 21:1–5 reads:
Saying unto them, Go into the village over against you, and straightway ye shall find
an ass tied, and a colt with her: loose them, and bring them unto me. All this was
done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the
daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an
ass, and a colt the foal of an ass

. The Hebrew translation of the prophecy reads:

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.
The gospels of Mark, Luke, and John state Jesus sent his disciples after only one
animal. (Mark 11:1–7, Luke 19:30–35, John 12: 14,15) Critics claim this is a
contradiction with some mocking the idea of Jesus riding two animals at the same time.
A response is that the text allows for Jesus to have ridden on a colt that was
accompanied by a donkey, perhaps its mother. [107]

 Matthew 2:17,18 gives the killing of innocents by Herod as the fulfillment of a

prophecy in Jeremiah 31:15–23: "A voice is heard in Ramah, weeping and great
mourning, Rachel weeping for her children and refusing to be comforted because
they are no more. (The phrase "because her children are no more" refers to
the captivity of Rachel's children. The subsequent verses describe their return to
Israel.)
 II Samuel 7:14 – Hebrews 1:5 quotes this verse as, "I will be his Father, and he will
be my Son.".

Rashi[edit]
Rashi, a 10th-century French rabbi, gave the following commentaries regarding Bible
prophecies:[108]

 Genesis 15:18 " To your seed I have given The word of the Holy One, blessed be
He, is like an accomplished fact."
 Genesis 17:8 " for an everlasting possession And there I will be to you for a God
(Gen. Rabbah 46:9), but if one dwells outside the Holy Land, it is as though he has
no God (Keth. 110b)."
 Exodus 34:11 " the Amorites... Six nations are [enumerated] here [not the
proverbial seven], because the Girgashites [i.e., the seventh nation] got up and
emigrated because of them [the Israelites]. -[from Lev. Rabbah 17:6, Yerushalmi
Shevi ith 6:1.]"
 Deuteronomy 7:1 " He will cast away Heb. ‫וְנַָׁש ל‬. This is an expression meaning
casting away, and causing to fly. Similarly is (Deut. 19:5),“and the iron [axe blade]
will cause to fly [from the tree].”
 Joshua 15:63 " the children of Judah could not drive them out We learned in
Sifrei : Rabbi Joshua the son of Korha says: They really could, but they were not
permitted, because of the oath which Abraham had sworn to Abimelech. Now these
Jebusites were not of the Jebusite nation, but the Tower of David which was in
Jerusalem, was called Jebus, and the inhabitants of that section were of the
Philistines. And when the children of Judah conquered Jerusalem, they did not drive
out the inhabitants of that section."
 Judges 1:19 " but they could not drive out Targum Jonathan paraphrases: But
after they had sinned, they were unable to drive out the inhabitants of the plain."
 Judges 1:21 " the Jebusites that inhabited Jerusalem There was a section in
Jerusalem called Jebuse, which was populated by the descendants of Abimelech
who were not driven out because of the oath [which Abraham had sworn], until the
coming of David. This was because his grandson was still alive and Abraham had
sworn [Gen. 21:23] to him, his son, and grandson."
 2 Samuel 5:6 " to the Jebusites Mezudath Zion is called Jebus. Now they (the
inhabitants of the area) were of the seed of Abimelech, and they were in possession
of two statues, one blind and the other lame, symbolizing Isaac (who was blind in his
latter years. See Gen. 22:1) and Jacob (who turned lame as a result of his bout with
the angel. See Gen. 32:26), and in their mouths was the oath that Abraham had
sworn to Abimelech (Gen. 22:23). For this reason they (the Israelites who had
conquered the land) did not drive them out, for when they took Jerusalem they failed
to take the stronghold, as it is stated: “And the Jebusites, the inhabitants of
Jerusalem, the people of Judah were unable, etc.” (Josh. 15:63) - it was learned: R.
Joshua b. Levi said: They were indeed able but were not permitted."
 2 Chronicles 13:5 " a covenant of salt with endurance and permanence."
 2 Chronicles 35:22 " and he did not hearken to the words of Neco from the
mouth of God who said to him from the mouth of God, for so said Isaiah, (19:2):
'And I will stir up Egyptians against Egyptians.' This is what the Kallir composed: 'He
withheld his troops from marching to Aram Naharaim, in order that no single sword
should pass through Ephraim; and he did not hearken to the prophet to turn back,
for it was decreed that Egyptian be set against Egyptian.'"
 1 Kings 9:7 " and this house which I have made sacrosanct for My Name There
is a condition between Me and You, “If you heed not…” What is stated there? “I shall
make desolate your sanctuaries” (Lev. 26:31)."
 1 Kings 11:36 " a kingdom Heb. ‫ניר‬, a kingdom. ‫ ניר‬is an expression of a yoke."
 Daniel 2:38-45 " You are the head of gold You are the golden head of the image
that you saw, for your kingdom is strong, and now it is in existence and is very
prominent. And after you will arise another kingdom lower than you And after
you, after the reign of your son, Belshazzar, will arise a kingdom that will take the
ruling power from your seed, lower and humbler than your kingdom. lower Aram.
‫אֶ ַרע‬, lower, as silver is lower and humbler than gold, and you saw that the breast,
which is after the head, was of silver; so will the kingdom of Media and Persia, which
will follow the kingdom of Babylon, be humbler than the kingdom of
Nebuchadnezzar. it will crumble and shatter It will crumble and shatter all the
nations. it will be a divided kingdom It will be a divided kingdom; two kings will rise
from it at once, strong and weak, as explained below (verse 42): “part of the
kingdom will be strong.” that they will mingle with the seed of men They will
intermarry with the other nations but they will not be at peace and truly cleave to
them wholeheartedly, and their laws will differ from the laws of the other
nations. And in the days of these kings in the days of these kings, when the
kingdom of Rome is still in existence. the God of heaven will set up a
kingdom The kingdom of the Holy One, blessed be He, which will never be
destroyed, is the kingdom of the Messiah.
 Daniel 7:4-8 " The first one was like a lion, and it had the wings of an eagle It
was like a lion, and it had the wings of an eagle; that is the kingdom of Babylon,
which was ruling at that time, and so did Jeremiah see it (4:7): “A lion has come up
from its thicket,” and he says also (48:40): “like an eagle he shall soar.” until its
wings were plucked Its wings were plucked, which is an allusion to its
downfall. resembling a bear This represents the kingdom of Persia, which will reign
after Babylon, who eats and drinks like a bear and is enwrapped in flesh like a
 bear. and it stood to one side and it stood to one side, indicating that when the
kingdom of Babylon terminates, Persia will wait one year, when Media will
reign. and there were three ribs in its mouth Aram. ‫ּותְ לָת עִ לָעִ ין ְּבפֻ ַּמ ּה‬, three ribs.
Our Sages explained that three provinces were constantly rebelling against it [i.e.,
Persia] and making peace with it; sometimes it would swallow them and sometimes
spit them out. That is the meaning of “in its mouth between its teeth,” sometimes
outside its teeth, sometimes inside (Kid. 72a), but I say that the three ‫ עִ לָעִ ין‬are three
kings who will rise from Persia: Cyrus, Ahasuerus, and Darius who built the
Temple. four wings... four heads They are the four rulers to whom Alexander of
Macedon allotted his kingdom at his death, as is written in the book of Joseph ben
Gurion (Book 3, ch. 14), for this third beast is the kingdom of Antiochus, and it is
called ‫ נָמֵ ר‬because it issued decrees upon Israel [which were] spotted (‫ )מְ נָֻּמ רֹות‬and
varied one from the other. and... ten horns Aram. ‫ו ְקַ ְרנַי ִן עֲ ַׂש ר‬. The angel explained to
him that these are the ten kings who would ascend [the throne] of Rome before
Vespasian, who would destroy the Temple. speaking arrogantly words of
arrogance. That is Titus, about whom the Rabbis, of blessed memory, said (Gittin
56b) that he blasphemed and berated and entered the Heichal with brazenness."
 Daniel 7:25 " until a time, two times, and half a time This is an obscure end, as
was said to Daniel (12:4): “And you, Daniel, close up the words and seal,” and the
early commentators expounded on it, each one according to his view, and the ends
have passed. We can still interpret it as I saw written in the name of Rav Saadia
Gaon, that they are the 1,335 years stated at the end of the Book (12:12):
“Fortunate is he who waits [and reaches the days one thousand three hundred and
thirty-five],” and he explains the appointed time as until the time of two times and a
half time, and he [Rav Saadia Gaon] said that the times are 480 [years], which is the
time from the Exodus from Egypt until the Temple was built, and 410 [years], [which
are] the days of the First Temple, totaling 890, and another half of this time, 445,
totaling 1,335. Figure these from the time the daily sacrifice was discontinued until
the daily sacrifice will be restored to its place; it was discontinued six years prior to
the destruction, and there is somewhat of a proof in this Book. [See Rashi to 8:14.]
Others bring further proof to this computation, namely that (Deut. 31: 18): “And I, will
hide My face” [the words] ‫ הַ סְ ֵּת ר ַאסְ ִּת יר‬add up in gematria to 1,335."
 Daniel 8:14 " Until evening and morning, two thousand and three hundred I saw
an interpretation in the name of Rav Saadia Gaon for this matter, but it has already
passed, and he interpreted further “until evening and morning,” that evening about
which it says (Zech. 14:7): “and it shall come to pass that at eventide it shall be
light,” and we are confident that our God's word will stand forever; it will not be
nullified. I say, however, that the ‫ עֶ ֶרב‬and ‫ ֹּבקֶ ר‬stated here are a gematria, and there
is support for this matter from two reasons: 1) that this computation should coincide
with the other computation at the end of the Book, and 2) that Gabriel said to Daniel
later on in this chapter (verse 26): “And the vision of the evening and the morning is
true.” Now, if he had not hinted that the computation was doubtful, why did he repeat
it to say that it was true? And the seer was commanded to close up and to seal the
matter, and to him, too, the matter was revealed in a closed and sealed expression,
but we will hope for the promise of our king for end after end, and when the end
passes, it will be known that the expounder has erred in his interpretation, and the
 one who comes after him will search and expound in another manner. This can be
interpreted [as follows]: namely, that ‫ עֶ ֶרב ֹּבקֶ ר‬has the numerical value of 574, ;70 = ‫ע‬
200 = ‫; ר‬100 = ‫; ק‬2 = ‫; ב‬2 = ‫; ב‬200 = ‫ר‬. Added together, this equals 574; plus 2,300,
we have 2,874. and the holy ones shall be exonerated The iniquity of Israel shall
be expiated to bring an end to the decrees of their being trodden upon and crumbled
since they were exiled in their first exile to Egypt, until they will be redeemed and
saved with a perpetual salvation by our king Messiah, and this computation
terminates at the end of 1, 290 years from the day the daily sacrifice was removed,
and that is what is stated at the end of the Book (12:11): “And from the time the daily
sacrifice is removed, and the silent abomination placed, will be 1,290 years,” and no
more, for our king Messiah will come and remove the silent abomination. The daily
sacrifice was removed six years before the destruction of the Second Temple, and
an image was set up in the Heichal. Now that was the seventeenth day of Tammuz,
when Apostomos burned the Torah, put an end to the daily sacrifice, and set up an
image in the Heichal, as we learned in Tractate Ta’anith (26b), but for the six years
that I mentioned, I have no explicit proof, but there is proof that the daily sacrifice
was abolished less than a complete shemittah cycle before the destruction, for so
did Daniel prophesy about Titus (9:27): “… and half the week of years [shemittah
cycle] he will curtail sacrifice and meal-offering,” meaning that a part of the week of
years before the destruction, sacrifices will be abolished. So it is explained below in
this section. Let us return to the earlier matters, how the computation of “evening
and morning, two thousand and three hundred,” fits exactly with the time
commencing from the descent to Egypt to terminate at the end of 1,290 years until
the day that the daily sacrifice was abolished: 210 years they were in Egypt. 480
years transpired from the Exodus until the building of the Temple. 410 years the
Temple existed. 70 years was the Babylonian exile. 420 years the Second Temple
stood. 1,290 should be added until the end of days, totaling: 2,880. Subtract six
years that the daily sacrifice was removed before the destruction, for Scripture
counted 1,290 years only from the time that the daily sacrifice was removed. Here
you have the computation of “evening and morning, and 2,300” added to the
computation. Fortunate is he who waits and reaches the end of days 45 years over
1,290 [years]. We may say that the king Messiah will come according to the first
computation, and he will subsequently be concealed from them for forty-five years.
Rabbi Elazar HaKalir established (in the concluding poem of the portion dealing with
the month of Nissan): in the foundation of his song: six weeks of years, totaling 42.
We may say that the three years that did not total a week of years he did not count.
And I found it so in Midrash Ruth that the king Messiah is destined to be concealed
for forty-five years after he reveals himself, and proof is brought from these verses."
 Daniel 12:11-12 " And from the time the daily sacrifice was removed in order to
place a silent abomination in its stead, are days of one thousand two hundred and
ninety years since the daily sacrifice was removed until it will be restored in the days
of our King Messiah, and this calculation coincides with the calculation of (8:14):
“evening and morning, two thousand and three hundred” from the day of their exile
to Egypt until the final redemption: Egyptian exile 210; From their Exodus until the
First Temple 480; First Temple 410; Babylonian exile 70; Second Temple 420;
Totaling 1590. The daily sacrifice was removed six years before the destruction,
 which equals 1584. Add 1290, and the total sum is 2874; like the numerical value of
]574[ ‫ ֹּבקֶ ר עֶ ֶרב‬plus 2300 [2874]." Fortunate is he who waits etc. Forty five years
are added to the above number, for our King Messiah is destined to be hidden after
he is revealed and to be revealed again. So we find in Midrash Ruth, and so did
Rabbi Eleazar HaKalir establish (in the concluding poem of the morning service of
the portion dealing with the month of Nissan): “and he will be concealed from them
six weeks of years.”
 Ezekiel 29:11 " neither shall it be inhabited for forty years Forty-two years of
famine were decreed in Pharaoh’s dream, corresponding to the three times the
dream is written. He saw seven bad cows and seven bad ears of grain (Gen. 41)
and he told it to Joseph; hence we have [it mentioned] twice, and Joseph said to
him, “The seven thin and bad cows and the seven empty ears,” totaling forty-two for
the famine. But they had only two, as it is stated (ibid. 45:6): “For it is two years now
that the famine has been on earth,” and when Jacob came down to Egypt, the
famine ceased, for behold in the third year they sowed, as it is stated (ibid. 47:19):
“and then you give us seed that we may live etc.,” and the forty years were paid to
them now: “neither shall it be inhabited for forty years.” ‫ ֵּת ֵּׁש ב‬means sera asijiee in
Old French. will be settled, peopled."
 Ezekiel 29:21 " On that day will I cause the horn of the House of Israel to
blossom out I have neither heard nor found the explanation of this verse. What is
the blossoming of the horn of Israel in the downfall of Egypt? Was not Israel exiled
eight years before the downfall of Egypt? [Therefore,] I say that “On that day” refers
back to the above section, (verse 13): “At the end of forty years, I will gather the
Egyptians.” That count ends in the year that Belshazzar assumed the throne, and
we find in Daniel that in that year the kings of Persia began to gain strength, and
downfall was decreed upon Babylon, as it is said (Dan. 7:1): “In the first year of
Belshazzar,… Daniel saw a dream, etc.”; (verse 4) “The first one was like a lion” -
that is Babylon. And it is written (ad loc.): “I saw until its wings were plucked off, etc.
(verse 5) And behold another, second beast, resembling a bear” that is Persia. And
it is written (ad loc.) “And thus it was said to it, ‘Devour much flesh.’” i.e., seize the
kingdom. And the kingdom of Persia was the blossoming of the horn of Israel, as it
is said regarding Cyrus (Isa. 45:13): “He shall build My city and free My exiles.”
Now, how do we know that the forty years of Egypt ended at that time? [The proof is
that] Egypt was given into the hands of Nebuchadnezzar in the twenty-seventh
[year] of Nebuchadnezzar, in the year that this prophecy was said to Ezekiel. Add
forty years, and you have sixty-seven. Deduct from them forty-five for
Nebuchadnezzar and twenty-three for Evil-Merodach, as we say in Megillah (11b),
one of these years counting for both [kings], as we say there: “they were incomplete
years.”
 Ezekiel 30:4 " and there will be quaking in Cush [Heb. ‫חַ לְחָ לָה‬,] expression of
trembling. When they hear of Egypt’s downfall, they will fear for their lives: perhaps
the king of Babylon will rise up against them."
 Ezekiel 30:18 " a cloud will cover her Trouble will come upon her and cover her,
and it will become dark [for her] like a day covered with clouds."
 Ezekiel 30:21 " I have broken the arm of Pharaoh, the king of Egypt already
another time, for I placed his army in the hands of Nebuchadnezzar in the fourth
 year of Jehoiakim, as it is said in the Book of Jeremiah (46:2): “Concerning Egypt,
concerning the army of Pharaoh-neco, the king of Egypt, which was on the
Euphrates in Carcemish, whom Nebuchadnezzar king smote, etc.” and behold, it
was not bound from that day on, as it is said at the end of the Book of Kings (II
24:7): “And the king of Egypt no longer went out of his land, for the king of Babylonia
had taken from the river of Egypt,” and with this expression Jeremiah, too,
prophesied concerning that blow, using the language “it has no cure,” as it is said
(Jer. 46:11): “Go up to Gilead and take balm, O virgin daughter of Egypt; in vain you
have increased medicines, you have no cure.” ‫ חֻ ָּבָּׁש ה‬is an expression of binding, for
they bind the broken bone."
 Jeremiah 12:14-15 " My wicked neighbors Egypt, Ammon and Moab, Tyre and
Sidon, who were neighbors of Eretz Israel and were inflicting harm upon them. I will
return and have pity on them They all suffered close to the destruction of the
Temple, and concerning each one it is stated in this Book, “I will return the exile
of…”
 Jeremiah 33:18 " for all time There shall not be cut off from them seed fit to offer up
a burnt-offering or to burn a meal-offering."
 Jeremiah 34:5 " You shall die in peace Our Sages stated that Nebuchadnezzar
died during his lifetime (Moed Katan 28b), for all the days of Nebuchadnezzar his
prisoners were not freed from their imprisonment, and when Nebuchadnezzar died,
Zedekiah emerged from the prison. He died the next day and was buried with
pomp."
 Isaiah 7:9 " if you do not believe My prophecy, you, Ahaz, and his people, for I
know that you are wicked.
 Isaiah 7:14 " the young woman My wife will conceive this year. This was the fourth
year of Ahaz. Immanuel [lit. God is with us. That is] to say that our Rock shall be
with us, and this is the sign, for she is a young girl, and she never prophesied, yet in
this instance, Divine inspiration shall rest upon her. This is what is stated below
(8:3): “And I was intimate with the prophetess, etc.,” and we do not find a prophet's
wife called a prophetess unless she prophesied. Some interpret this as being said
about Hezekiah, but it is impossible, because, when you count his years, you find
that Hezekiah was born nine years before his father's reign. And some interpret that
this is the sign, that she was a young girl and incapable of giving birth."
 Isaiah 13:17 " Behold I stir up Media against them Darius the Mede assassinated
Belshazzar. So Scripture states (Dan. 5:30): “On that very night, Belshazzar… was
slain”; (ibid. 6:1) “And Darius the Mede acquired the kingdom.”
 Isaiah 13:22 " and her days The days of her flourishing shall not be extended, for
Israel was promised (Jer. 29: 10): “When seventy years of Babylon are over, I will
remember you.” And that remembering will be through Cyrus king of Persia, who will
take the kingdom from Babylon after Darius the Mede, for they both, Media and
Persia, joined over it, [i.e., over Babylon,] and stipulated between themselves, if the
kings are from us, the governors are from you."
 Isaiah 17:2 " The cities of Aroer are abandoned Jonathan renders this as an
expression of destruction. Comp. (Jer. 51:58) “shall be destroyed (‫)עַ ְרעֵ ר ִּת תְ עַ ְרעַ ר‬,
and he explained it in reference to the cities of Aram, i.e., Jonathan renders it: Their
cities are abandoned, they are destroyed. The Midrash Aggadah (introduction to
 Lam. Rabbah 10 [with variations], Yalkut Machin) asks in amazement, since Aroer
was [part] of Eretz Israel, as it is said (Num. 32:34): ” and Aroer.“ He is dealing with
Damascus and he announces matters concerning Aroer? But, since in Damascus
there were streets as numerous as the days of the solar year, and in each one was
a pagan deity, which they would worship one day in the year, and the Israelites
made them all into one group and worshipped all of them every day, he, therefore,
mentioned the downfall of Aroer juxtaposed to Damascus. I explain it, however,
according to the simple meaning of the verse, as follows: Since Rezin and Pekah
son of Remaliah joined together, and the prophet prophesying about the downfall of
Damascus, and saying, ” Behold, Damascus shall be removed from [being] a city,"
and the cities of Aroer which belonged to Pekah were already abandoned, for the
Reubenites and the Gadites had already been exiled, and they were always given to
the flocks of sheep, and the sheep of Moab would lie there undisturbed, he
continues to say that the kingdom of Pekah shall continue to be gradually
terminated, and that Samaria, too, shall be captured in the days of Hoshea, and
then (v. 3) And a fortress shall cease from Ephraim and a kingdom from
Damascusfor Rezin shall be killed."
 Isaiah 19:5 " And water from the sea shall dry up And the sea shall not return the
Nile to its source, but the Nile will descend into it and will not ascend to water
Egypt."
 Isaiah 19:17 " And the land of Judah shall be to Egypt for a dread When those
remaining in Egypt from the captivity of Sennacherib hear of his downfall, that he will
fall in the land of Judah without any physical warfare, they will know that the Divine
Presence is manifest in Israel and that their Savior is mighty, and they will fear and
be frightened of the land of Judah."
 Isaiah 19:18 " On that day there shall be five cities, etc. We learned in Seder
Olam (ch. 23): Following Sennacherib’s defeat, Hezekiah stood up and released the
armies he had brought with him from Egypt and from Cush in chains before
Jerusalem, and they imposed upon themselves the kingdom of heaven, and
returned to their place, and it is said: “On that day there shall be five cities, etc.”
They went and built an altar to the Lord in the land of Egypt and they would sacrifice
on it to heaven, to fulfill what was said: On that day there shall be an altar to the
Lord in the land of Egypt. Some of our Sages expounded it in the tractate Menahoth
(109b) as referring to the altar of the temple of Onias the son of Simon the Just, who
fled to Egypt and built an altar there."
 Isaiah 19:23-25 " there shall be a highway And there shall be a paved road by
which they will always go from Egypt to Assyria. and Assyria shall come upon
Egypt Jonathan renders: And the Assyrians shall wage war with the
Egyptians. Israel shall be a third to Egypt and to Assyria for a blessing, since
there was no prominent nation in the world at that time like Egypt and like Assyria,
and the Jews were humble in the days of Ahaz and in the days of Hoshea the son of
Elah. And the prophet states that, through the miracle that will be performed for
Hezekiah, Israel's name will be greatly magnified, and they will be as prominent as
one of these kingdoms in regards to blessing and greatness. Which...blessed
them [lit. him,] i.e., Israel. Blessed is My people Israel, whom I chose for Myself as
a people when they were in Egypt. and the work of My hands I showed them with
 the mighty deeds I performed wondrously against Assyria, and through those
miracles they will repent and be as though I just made them anew, and they will be
My heritage, Israel. Jonathan paraphrased this in a similar manner."
 Zechariah 10:11 " the waves of the sea to sink Tyre."
 Obadiah 1:18 " for the Lord has spoken Now where did He speak? (Num. 24:19)
“Out of Jacob shall come a ruler, and he shall destroy him that remains in the city.”
[from Mechilta Bo 12:16, Pirkei d’Rabbi Eliezer ch.37]"
 Haggai 2:6 " and I will shake up with the miracles performed for the
Hasmoneans. the heaven, etc. And they will understand that My Shechinah rests in
this House, and they will bring gifts of silver and gold, as is written in the book of
Joseph ben Gurion."

Muhammad[edit]
Main article: Muhammad and the Bible
These passages have been interpreted by some Muslim scholars as prophetic
references to Muhammad. The following are Muslim scholars' interpretations of various
Biblical passages. Some Rabbis have also seen Islam as the fulfillment of biblical
prophecies such as the first example cited below.

 Rabbi Bahya ben Asher writes the following in his commentary on Genesis 17:20
where God promises to bless Ishmael with a great nation:
" “and I will make him into a great nation.” Rabbeinu Chananel wrote: we note that this
prophecy was fulfilled for them only after 2333 years. [Rabbi Chavell writes that this is
an accurate number seeing that Avraham was circumcised in the year 2047 after the
creation. The Islamic religion was founded in the year 4374 after the creation. Allow for
another ten years until it started spreading throughout the world and you will arrive at
the number 2333 after Avraham was circumcised, the date of this prediction.] This delay
was not due to their sins as they had been looking forward to fulfillment of the prophecy
during all those years. Once the prophecy came true Islam conquered the civilized
world like a whirlwind. We, the Jewish people, lost our position of pre-eminence in the
world due to our sins. Seeing that at the time of writing we have yearned for the
fulfillment of the prophecy that we will be redeemed for a mere 1330 years, we certainly
have no reason to abandon hope that it will be fulfilled." [109]

 Genesis 21:13,18 – God promises to make Ishmael a great nation. Ishmael is the

half brother of Isaac, the father of the Jews.
 Deuteronomy 18:18 and 33:1,2 – God promises to raise a prophet who would be
among the brethren of the Jews and like unto Moses. Muslim scholars interpret
"brethren" as a reference to Ishmaelites, the ancestors of Muhammad.[110] Muslims
believe that Muhammad resembled Moses as a married father; warrior; law-giver;
who was forced to immigrate; and raised by non-parents. [111]
 Habakkuk 3:3 – Muhammad's migration from Mecca to Medina.[110] Since according
to Genesis 21:21 the wilderness of Paran was the place where Ishmael settled (i.e.
Arabia, specifically Mecca).[112]
 Isaiah 21:13–17 – Arabia is the land of the promised one.[113]
 John 1:19–25[114] has John the Baptist being asked if he was "the Prophet" after
denying he was the Messiah or Elijah. Islamic preacher Ahmed Deedat said this was
a prophecy of Muhammad.[110][115]
 John 14:16, 15:26, 16:7 and John 18:36 [116] – These verses describe a Paraclete or
comforter. John 14:26,[117] identifies it as the Holy Ghost, while Muslim scholars doubt
the underlying meaning of the term.[110][118]
 John 16:12–14 – Comforter was to bring complete teachings. [113] Christians actually
believe this prophecy was the outpouring of the holy spirit on the day of Pentecost. [119]
[120][121]

 Matthew 21:42–44 – The rejected stone according to Islamic understanding of these

passages is the nation of Ishmael's descendants which was victorious against all
super-powers of its time. "The kingdom of God shall be taken from you, and given to
a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall
be broken: but on whomsoever it shall fall, it will grind him to powder." [110]
 Acts 3:20–22 – Muhammad to come before the second advent of Jesus[113]
 Rev. 11:3 – The Baháʼí Faith identifies the "two witnesses" to be Muhammad and
Ali, who would prophesy for "1260 days." The year 1260 AH in the Islamic calendar
(1844 AD) marks the beginning of the Baháʼí Faith, the year of the declaration of its
herald, the Báb.[122]

The Báb and Bahá'u'lláh[edit]

The Shrine of Bahá’u’lláh, in Bahjí near Acre, Israel

Followers of the Baháʼí Faith believe that Bahá'u'lláh is the return of Christ "in the glory
of the Father" and that the passages below were fulfilled by the coming of the Báb and
Bahá'u'lláh, in 1844 AD and 1863 AD, respectively.

 Daniel 8:14 – According to the day-year principle, this period of 2300 days is

interpreted as 2300 years.[123] Beginning in the year of an edict by Artaxerxes to
rebuild Jerusalem (457 B.C.), this period ends in the year 1844 AD.
 Jeremiah 49:38 – Prophesies Elam (Persia) as the place that the Lord will set His
throne. The Baháʼí Faith began in Persia, the birthplace of the Báb and Bahá'u'lláh.
[124]

 Ezekiel 43:1-4 – "Afterward he brought me to the gate, the gate facing east. And
behold, the glory of the God of Israel came from the east... As the glory of the Lord
entered the temple by the gate facing east." Bahá'u'lláh is Arabic for "The Glory of
 God," and the forerunner of Bahá'u'lláh who prepared the way for Him was the Báb,
whose name means "the Gate." [125]
 Micah 7:12–15 – Prophesies the place of the second appearance of Christ.
Bahá'u'lláh proclaimed He was the Promised One in Baghdad, one of the main
centers of the Assyrian Empire.[126]
 Revelation 11 – Refers to a period of 1260 years, "the cycle of the Qur’án," which
ends in the year 1844 AD (the year 1260 of the Islamic calendar). [127]
 Revelation 12:1–6 – Refers again to a period of 1260 years according to the day-
year principle (see above).[128]

Book of Mormon[edit]
Latter-Day Saints believe that the following biblical passages prophesy or otherwise
support the provenance of the Book of Mormon:

 (Gold plates to come out of the earth) – Truth shall spring out of the earth; and
righteousness shall look down from heaven. (Psalm 85:11)
 (Book of Mormon = Stick of Joseph; the Bible = Stick of Judah) – The word of the
LORD came again unto me, saying, Moreover, thou son of man, take thee one stick,
and write upon it, For Judah, and for the children of Israel his companions: then take
another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the
house of Israel his companions: And join them one to another into one stick; and
they shall become one in thine hand. And when the children of thy people shall
speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say
unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is
in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with
him, even with the stick of Judah, and make them one stick, and they shall be one in
mine hand. And the sticks whereon thou writest shall be in thine hand before their
eyes.(Ezekiel 37: 15–20)
 (Moroni thought to be the angel bringing the gospel in the form of the Book of
Mormon) – "And I saw another angel fly in the midst of heaven, having the
everlasting gospel to preach unto them that dwell on the earth, and to every nation,
and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give
glory to him; for the hour of his judgment is come: and worship him that made
heaven, and earth, and the sea, and the fountains of waters." (Revelation 14:6,7)

Use by conservative Christians[edit]

Biblical prophecy is believed to be literally true by a number of conservative Christians,
such as Norman Geisler and Young Earth Creationists. Interpreters uphold this principle
by providing details of prophecies that have been fulfilled. [citation needed] Interpreters also
dispute the legitimacy of non-biblical prophets and psychics.[129] Professor Peter
Stoner and Dr. Hawley O. Taylor, for example, believed the Bible prophecies were too
remarkable and detailed to occur by chance.[citation needed] Arthur C. Custance maintained that
the Ezekiel Tyre prophecy (Ezek. 26: 1–11; 29:17–20) was remarkable. [130]
These interpretive issues are related to the more general idea of how passages should
be read or interpreted—a concept known as Biblical hermeneutics. Bible prophecy is an
area which is often discussed in regard to Christian apologetics. Traditional Jewish
readings of the Bible do not generally reflect the same attention to the details of
prophecies. Maimonides stated that Moses was the greatest of the prophets and only
he experienced direct revelation.[131] Concern with Moses' revelation involves law and
ethical teaching more than predictive prophecy. According to Maimonides' Guide for the
Perplexed the prophets used metaphors and analogies and, except for Moses, their
words are not to be taken literally.
According to the Talmud, prophecy ceased in Israel following the rebuilding of the
second temple. Nonetheless Maimonides held that a prophet can be identified if his or
her predictions come true.[citation needed]

Multiple fulfillments[edit]
Many scholarly and popular interpreters have argued that a prophecy may have a dual
fulfillment; others have argued for the possibility of multiple fulfillments. In some senses
this has been occasionally referred to as an apotelesmatic interpretation of specific
prophecies.
In Christian eschatology, the idea of at least a dual fulfillment is usually applied to
passages in the apocalyptic books of Daniel or Revelation, and to the apocalyptic
discourse of Jesus in the synoptic gospels (Matthew 24, Mark 13, Luke 21), especially
in interpretations that predict a future tribulation and a
future Antichrist figure. Futurists and Historicists usually hold to variations of this view,
while Preterists see the same passages as applying only to events and persecutions
from the time of Daniel through the first century CE. Some who believe in multiple
fulfillment tend to restrict the idea to a view of history where ancient events reflecting
Israel and first-century Judaism and Christianity are predictors of larger future events to
happen on a global scale at a point in time, while others tend to include symbolic
applications of prophecies to multiple entities and events throughout history. [132]
Henry Kett suggested multiple fulfillments in his 1799 book History the Interpreter of
Prophecy, in which he outlined numerous fulfillments for Antichrist prophecies, with
chapters on the "Papal power", "Mahometanism" and "Infidelity" as parts of a long
series of fulfillments of the prophecies.
Samuel Horsley (1733-1806) stated "The application of the prophecy to any one of
these events bears all the characteristics of a true interpretation". [133]
Moses Stuart (1780–1852) differentiated the idea that a prophetic passage has an
inherent dual sense or double meaning from the idea of a later application of the
prophecy in subsequent events, separate from the original prophecy: "In these
principles there is no double sense; no ὑπόνοια [huponoia or "suspicion"], in the sense
in which that word is usually employed and understood. But there may be an
apotelesmatic view or sense of a passage in the ancient Scriptures; and this is the case
whenever a proceeding or a principle is reillustrated or reconfirmed. This makes out no
double sense, but a fuller and more complete exhibition of the one and simple meaning
of the original. Well may it be named a πλήρωσις [plerosis or "fulfillment /
fulfilling"]."[134] Stuart noted prior usage of the term "apotelesmatic" by European
interpreters.[135]
Other interpreters have referred to an apotelesmatic meaning of prophecy as a
collapsing of perspective of "near" and "far" or "inaugurated" and "consummated"
fulfillments, where from the viewpoint of the ancient Israelite prophet local events
affecting Israel are merged with end-time cosmic events relating to the kingdom of God.
C. F. Keil (1807–1888) suggested in an influential commentary "this uniting together of
the two events is not to be explained only from the perspective and apotelesmatic
character of the prophecy, but has its foundation in the very nature of the thing itself.
The prophetic perspective, by virtue of which the inward eye of the seer beholds only
the elevated summits of historical events as they unfold themselves, and not the valleys
of the common incidents of history which lie between these heights, is indeed peculiar
to prophecy in general, and accounts for the circumstance that the prophecies as a rule
give no fixed dates, and apotelesmatically bind together the points of history which open
the way to the end, with the end itself." [136]
Seventh-day Adventist theologian Desmond Ford (Historicist) termed this belief
the apotelesmatic principle and stated "The ultimate fulfillment is the most
comprehensive in scope, though details of the original forecast may be limited to the
first fulfillment."[137]
On the other hand, Dispensational Futurist theologian Randall Price applies the term
"apotelesmatic" primarily to the sense of "prophetic postponement" or "an interruption in
fulfillment" that dispensationalists hold occurs between the sixty-ninth and seventieth
weeks of the seventy weeks prophecy of Daniel 9:24–27: "The technical expression for
this delay in the fulfillment of the messianic program for Israel is derived from the Greek
verb apotelo meaning, 'to bring to completion, finish.' The usual sense of telos as 'end'
or 'goal' may here have the more technical idea of 'the consummation that comes to
prophecies when they are fulfilled' (Luke 22:37). With the prefix apo, which basically has
the connotation of 'separation from something,' the idea is of a delay or interruption in
the completion of the prophetic program. Therefore, apotelesmatic interpretation
recognizes that in Old Testament texts that present the messianic program as a single
event, a near and far historical fulfillment is intended, separated by an indeterminate
period of time. Dispensational writers have referred to this as an 'intercalation' or a 'gap.'
However, prophetic postponement better expresses this concept." [138]
Halley's Bible Handbook, the Scofield Reference Bible and many other Bible
commentaries hold that the "little horn" of Daniel 8 is fulfilled both with Antiochus
Epiphanes (reigned 175-164 BC) and with a future Antichrist. Henry Kett, taking the
writings of Sir Isaac Newton, advanced to identifying three fulfillments: Antiochus
Epiphanes, the Romans, and a future Antichrist. Several Historicist interpreters (Faber,
Bickersteth, Keith, Elliott, etc.) proposed the same, but noted that the Roman Empire is
classified in two forms, the Pagan and the Papal, and that the Roman Empire was also
split (East and West), and that in the East Mohammed or his religion were also meant,
and more particularly the Turks, and that the final form (particularly according to authors
writing after the Crimean War of 1853–1856) was Russia.[139]
Methodist theologian Adam Clarke (ca 1761–1832) concurred with Anglican
bishop Thomas Newton (1704-1782) that the abomination of desolation as a proverbial
phrase could include multiple events “substituted in the place of, or set up in opposition
to, the ordinances of God, his worship, his truth, etc.” [140] This allows for viewing some, or
all of the following events as partial fulfillments of this prophecy simultaneously:

 the re-dedication of the Second Temple in Jerusalem to Zeus by Antiochus IV

Epiphanes in 167 BC
 the worship of the Roman standards on the Temple Mount under Titus in 70 AD
 the building of the Dome of the Rock by the Umayyad Caliph Abd al-Malik ibn
Marwan in circa 690 AD
The British Israelist Howard Rand (1963) wrote, “because men have been able to see
one—and only one—fulfillment, they have missed the greater scope of this prophecy
and their understanding of the full message has been thwarted. ... Too, because of the
double, triple and quadruple applications of this prophecy to world events, an enormous
amount of history is involved in the cryptogrammic language of the vision.” [141]

Future[edit]
End times[edit]
Main article: Christian eschatology
Among most Christian denominations, the prophecy that Jesus will return to Earth is a
major doctrine, which can be seen by its inclusion in the Nicene Creed. Many specific
timeframes for this prediction have been declared by individuals and groups, although
many of these dates have expired without the occurrences predicted. [142] An official
statement of the Vatican, issued in 1993, asserted, "we are already in the last hour".[143]
Biblical references claimed to prophesy the end times include: [citation needed]

 Isaiah 2:2–3 The Old Testament prophet Isaiah prophesied that in the end times
the Kingdom of God would be established in Jerusalem, as chief among the nations.
This prophecy was also asserted by Micah of Moreseth.
 Hosea 3:4–5 The Old Testament prophet Hosea indicated that in the end times
Israel would return to their land and seek the Lord their God.
 Matthew 24:14 This prophecy predicts that the gospel will be preached globally
before the end occurs.
 Acts 2:17–20 The Apostle Peter said that in the end times, God would pour out His
spirit on all people and show signs in the heaven and on the earth before the coming
great and dreadful Day of the Lord.
 2 Timothy 3:1–13 The Apostle Paul wrote that there would be terrible times in the
end times. People would have a form of godliness but denying its power and moral
decay will increase.
 Hebrews 1:2 The author of Hebrews wrote that the world was already in the end
times.
 James 5:3–5 James wrote that people would hoard wealth in the end times to their
destruction.
 2 Peter 3:3–8 The Apostle Peter indicated that in the end times even religious
people would dismiss the idea of Christ's return.

See also[edit]
 Abomination of desolation
 Antichrist
 Apocalyptic literature
 Christian eschatology
 Christian theology
 Christian Zionism
 Covenant theology
 Day-year principle
 Dispensationalism
 False prophet
 Gathering of Israel
 Jewish messianism
 Jesus and messianic prophecy
 New Covenant
 Predictions and claims for the Second Coming of Christ
 Postdiction
 Post Tribulation
 Prophets of Christianity
 Rapture
 Second Coming
 Two witnesses
 Unfulfilled Christian religious predictions
 Vaticinium ex eventu
 Whore of Babylon

References[edit]
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or participating institution membership required.) "b. An instance of divinely inspired speech or writing; a
revelation from God or a god; a prophetic text. Also as a mass noun: such writings considered
collectively."
2. ^ Bullock, Clarence Hassell (1986). An Introduction to the Old Testament Prophetic
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were present to offer warning, rebuke, and hope.
3. ^ Genesis 17:8
4. ^ F.F. Bruce, Israel and the Nations, Michigan, 1981 [1963], page 32.
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p. 198. ISBN 978-0-8028-4449-1. Retrieved 2009-04-13.
6. ^ Siegfried Herrmann, A History of Israel in Old Testament Times, London, 1981, SCM Press Ltd,
page 155.
7. ^ "Judah, Kingdom of - JewishEncyclopedia.com". jewishencyclopedia.com.
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0-310-22390-0.
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12. ^ Henry, M. (1996, c1991). Matthew Henry's Commentary on the Whole Bible: Complete and
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284.
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21:1.
19. ^ F.F. Bruce, Israel and the nations, Michigan, 1981, page 96.
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31. ^ Jehoiakim in Harper Collins' Bible Dictionary
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309. ISBN 978-0-310-24037-2.
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36. ^ The Wycliffe Bible Commentary: Old Testament
37. ^ The Bible Reader's Companion
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39. ^ Jump up to:a b "Unesco Intends to put the Magic Back in Babylon". International Herald Tribune.
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41. ^ J. Barton Payne, Encyclopaedia of Biblical Prophecy, 1996, p. 344
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original on 17 July 2011. Retrieved August 24, 2011.
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city did not lie in ruins long. Colonists were imported and citizens who had escaped returned. The
energy of these with the advantage of the site, in a few years raised the city to wealth and leadership
again."
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Further reading[edit]
 Amerding, Carl E., and W. Ward Gasque, Handbook of Biblical Prophecy, Grand
Rapids, Baker, 1977.
 Boyer, Paul, When Time Shall Be No More: Prophecy Belief in Modern American
Culture, Cambridge, Massachusetts, Harvard University Press, 1992.
 Cross, F. L., and E. A. Livingstone, eds., The Oxford Dictionary of the Christian
Church, "Prophecy", pp. 1132–1133, 2nd ed. Oxford, Oxford University Press, 1974.
 Kauffeld, Eugene P., Divine Footprints Fulfilled, Milwaukee, Wis., Northwestern
Publishing House, 1987, viii, 216 p., ISBN 0-8100-0253-1
 Russell, D. S., Prophecy and the Apocalyptic Dream, Peabury, Massachusetts,
Hendrickson, 1994.
 Stoner, Peter, Science Speaks, Chapter 2: Prophetic Accuracy, Chicago, Moody
Press, 1963. (online version available)
 Taylor, Hawley O., "Mathematics and Prophecy", Modern Science and Christian
Faith, Wheaton: Van Kampen, 1948, pp. 175–183.
 Wycliffe Bible Encyclopedia, (Prophecy, p. 1410, Book of Ezekiel, p. 580), Chicago,
Moody Bible Press, 1986.
 Witztum, D.; Rips, E.; Rosenberg, Y. (1994). "Equidistant Letter Sequences in the
Book of Genesis". Statistical Science. 9 (3): 429–
438. CiteSeerX 10.1.1.495.9620. doi:10.1214/ss/1177010393. ISSN 0883-4237. JS
TOR 2246356.
 McKay, B.; Bar-Natan, D.; Bar-Hillel, M.; Kalai, G. (1999). "Solving the Bible Code
Puzzle". Statistical Science. 14 (2): 150–
173. CiteSeerX 10.1.1.73.2515. doi:10.1214/ss/1009212243. JSTOR 2676736.
 Jeffrey, Grant R., Armageddon:Appointment With Destiny, Bantam (1988)
 External links[edit]
 Custance, Arthur, "Prophetic Fulfillments That Are Irrefutable: Or, A Tale of Two
Cities" Archived 2011-07-25 at the Wayback Machine
 Bratcher, Dennis, "Doomsday Prophets: The Difference between Prophetic and
Apocalyptic Eschatology" From CRI/Voice, Institute, 2006.
 Pratt, Richard L. Jr. "Historical Contingencies and Biblical Predictions" – An essay
on the importance of conditionality in Bible prophecy
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