According to traditional Jewish understanding such as Ibn Ezra and Radak, the book of Zechariah 13:7 refers directly to the suffering Messiah. The only possible interpretation for this scripture relates to the suffering Messiah, as Ibn Ezra suggested, who will die, as the scripture clearly states by crucifixion ^[1]. Do you think that Ibn Ezra and Radak have been influenced by theological power of Christian term when he explained that the verse referred to the suffering Messiah? Do you also think that the use of באר זמזם (be’er Zamzam) is the influence of Islamic term when Ibn Ezra explained the verse in the Sefer Bereshit 16:14? Maybe you will say “case by case.”

Rabbi Saadia Gaon also connecting Daniel 7:13 to Zechariah 9:9 declares:

“As a sign of humality, the Messiah will come riding on a donkey (Zechariah 9:9). He will however be accompanied by the clouds of heaven (Daniel 7:13), i.e. the angels of heavens

See Itzhak Sapira, The Return of the Kosher Pig: the Divine Messiah in Jewish Thought (Maryland: Lederer Books – Messianic Jewish Publishers, 2013), p. 200.

Do you also think that Rav Saadia Gaon was influenced by Christian theology on the coming of Christian Messiah based on the New Testament? Maybe you will say “case by case too.”

The Islamic terms in Ibn Ezra’s works are the influence of Islam, but the Christian terms and its theology in Ibn Ezra’s works are not the influence of Christianity. Indeed, you really did a selected judgement to make a critical episteme to the rabbinic texts.

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Don’t insult your intelligence with this blatant double standard. Whenever there are “christian terms” in Saadia Gaon and Ibn Ezra works, you do not say that those rabbis were influenced by Christianity. However whenever there were “Islamic” terms in Saadia Gaon and Ibn Ezra works, you are quick to judge that they were influenced by Islam.

Footnotes

1. See Itzhak Sapira, The Return of the Kosher Pig: the Divine Messiah in Jewish Thought (Maryland: Lederer Books – Messianic Jewish Publishers, 2013), 128