Supported by the OT, or NT?
Names, dates, and original quotes...as you insist.
The oldest of these known to this writer was Justyn Martyr, who is believed to have written the following sometime between the years 155 and 167 A.D.
“And what the people of the Jews shall say and do, when they see Him coming in glory, has been thus predicted by Zechariah the prophet: "I will command the four winds to gather the scattered children; I will command the north wind to bring them, and the south wind, that it keep not back. And then in Jerusalem there shall be great lamentation, not the lamentation of mouths or of lips, but the lamentation of the heart; and they shall rend not their garments, but their hearts. Tribe by tribe they shall mourn, and then they shall look on Him whom they have pierced; and they shall say, Why, O Lord, hast Thou made us to err from Thy way? The glory which our fathers blessed, has for us been turned into shame." ("The First Apology of Justin," by Justyn Martyr, chapter 52, “Certain Fulfillment of Prophecy.”)
We again see this in the writing of Hilary of Poitiers, who is thought to have penned the following sometime between the years 356 and 360 A.D.
“Remember, God the Father set the day within His authority, that it might not come to the knowledge of man, and the Son, when asked before, replied that He did not know, but now, no longer denying His knowledge, replies that it is theirs not to know, for the Father has set the times not in His own knowledge, but in His own authority. The day and the moment are included in the word ‘times’: can it be, then, that He, Who was to restore Israel to its kingdom, did not Himself know the day and the moment of that restoration? He instructs us to see an evidence of His birth in this exclusive prerogative of the Father, yet He does not deny that He knows: and while He proclaims that the possession of this knowledge is withheld from ourselves, He asserts that it belongs to the mystery of the Father’s authority.” (“On the Trinity,” by Hilary of Poitiers, book IX, paragraph 75, from “Nicene and Post-Nicene Fathers, second series, vol. 7, ed. Philip Schaff, D.D., LL.D. and Henry Wace, D.D.)
So Hillary clearly taught that Christ “was to restore Israel to its kingdom.”
But this was not just taught by the early writers. It was still being taught in the fifth century. Augustin wrote:
“After admonishing them to give heed to the law of Moses, as he foresaw that for a long time to come they would not understand it spiritually and rightly, he went on to say, ‘And, behold, I will send to you Elias the Tishbite before the great and signal day of the Lord come: and he shall turn the heart of the father to the son, and the heart of a man to his next of kin, lest I come and utterly smite the earth.’ It is a familiar theme in the conversation and heart of the faithful, that in the last days before the judgment the Jews shall believe in the true Christ, that is, our Christ, by means of this great and admirable prophet Elias who shall expound the law to them. For not without reason do we hope that before the coming of our Judge and Saviour Elias shall come, because we have good reason to believe that he is now alive; for, as Scripture most distinctly informs us, he was taken up from this life in a chariot of fire. When, therefore, he is come, he shall give a spiritual explanation of the law which the Jews at present understand carnally, and shall thus ‘turn the heart of the father to the son,’ that is, the heart of fathers to their children; for the Septuagint translators have frequently put the singular for the plural number. And the meaning is, that the sons, that is, the Jews, shall understand the law as the fathers, that is, the prophets, and among them Moses himself, understood it. For the heart of the fathers shall be turned to their children when the children understand the law as their fathers did; and the heart of the children shall be turned to their fathers when they have the same sentiments as the fathers. The Septuagint used the expression, ‘and the heart of a man to his next of kin,’ because fathers and children are eminently neighbors to one another. Another and a preferable sense can be found in the words of the Septuagint translators, who have translated Scripture with an eye to prophecy, the sense, viz., that Elias shall turn the heart of God the Father to the Son, not certainly as if he should bring about this love of the Father for the Son, but meaning that he should make it known, and that the Jews also, who had previously hated, should then love the Son who is our Christ. For so far as regards the Jews, God has His heart turned away from our Christ, this being their conception about God and Christ. But in their case the heart of God shall be turned to the Son when they themselves shall turn in heart, and learn the love of the Father towards the Son. The words following, ‘and the heart of a man to his next of kin,’—that is, Elias shall also turn the heart of a man to his next of kin,—how can we understand this better than as the heart of a man to the man Christ? For though in the form of God He is our God, yet, taking the form of a servant, He condescended to become also our next of kin. It is this, then, which Elias will do, ‘lest,’ he says, ‘I come and smite the earth utterly.’ For they who mind earthly things are the earth. Such are the carnal Jews until this day; and hence these murmurs of theirs against God, ‘The wicked are pleasing to Him,’ and ‘It is a vain thing to serve God.’ ” (“The City of God,” by Augustin, tran. by Rev. Marcus Dods, D.D., book XX, chapter 29, from “Nicene and Post-Nicene Fathers, First Series, volume 1, ed. by Philip Schaff, D.D., LL.D..)
Here we need to particularly notice Augustin’s words, that “It is a familiar theme in the conversation and heart of the faithful, that in the last days before the judgment the Jews shall believe in the true Christ, that is, our Christ.” This is particularly important because it shows, not only that Augustin believed this, but that he said that this was “a familiar theme in the conversation and heart of the faithful.” That is, that this was what was commonly believed in his day.
Augustin further wrote:
“In like manner the Lord, speaking by the same prophet, says, ‘And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and mercy; and they shall look upon me because they have insulted me, and they shall mourn for Him as for one very dear, and shall be in bitterness as for an only-begotten.’ To whom but to God does it belong to destroy all the nations that are hostile to the holy city Jerusalem, which ‘come against it,’ that is, are opposed to it, or, as some translate, ‘come upon it,’ as if putting it down under them; or to pour out upon the house of David and the inhabitants of Jerusalem the spirit of grace and mercy? This belongs doubtless to God, and it is to God the prophet ascribes the words; and yet Christ shows that He is the God who does these so great and divine things, when He goes on to say, ‘And they shall look upon me because they have insulted me, and they shall mourn for Him as if for one very dear (or beloved), and shall be in bitterness for Him as for an only-begotten.’ For in that day the Jews—those of them, at least, who shall receive the spirit of grace and mercy—when they see Him coming in His majesty, and recognize that it is He whom they, in the person of their parents, insulted when He came before in His humiliation, shall repent of insulting Him in His passion: and their parents themselves, who were the perpetrators of this huge impiety, shall see Him when they rise; but this will be only for their punishment, and not for their correction. It is not of them we are to understand the words, ‘And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and mercy, and they shall look upon me because they have insulted me;’ but we are to understand the words of their descendants, who shall at that time believe through Elias.” (“The City of God,” by Augustin, tran. by Rev. Marcus Dods, D.D., book XX, chapter 30, from “Nicene and Post-Nicene Fathers, First Series, volume 1, ed. by Philip Schaff, D.D., LL.D..)
Here, like Cyril of Jerusalem before him, Augustin applied Zechariah 12:10-14 to the Jews, saying, “For in that day the Jews—those of them, at least, who shall receive the spirit of grace and mercy—when they see Him coming in His majesty, and recognize that it is He whom they, in the person of their parents, insulted when He came before in His humiliation, shall repent of insulting Him in His passion:” and then he noted that this prophecy did not speak of those who rejected Christ when He came, but of their descendants.
Further down in the same chapter, Augustin added:
“That the last judgment, then, shall be administered by Jesus Christ in the manner predicted in the sacred writings is denied or doubted by no one, unless by those who, through some incredible animosity or blindness, decline to believe these writings, though already their truth is demonstrated to all the world. And at or in connection with that judgment the following events shall come to pass, as we have learned: Elias the Tishbite shall come; the Jews shall believe; Antichrist shall persecute; Christ shall judge; the dead shall rise; the good and the wicked shall be separated; the world shall be burned and renewed. All these things, we believe, shall come to pass; but how, or in what order, human understanding cannot perfectly teach us, but only the experience of the events themselves. My opinion, however, is, that they will happen in the order in which I have related them.” (“The City of God,” by Augustin, tran. by Rev. Marcus Dods, D.D., book XX, chapter 30, from “Nicene and Post-Nicene Fathers, First Series, volume 1, ed. by Philip Schaff, D.D., LL.D..)
Here again, Augustin clearly states “Elias the Tishbite shall come;” and “the Jews shall believe.” as the first two end time events he foresaw.