Not really. If you’re going to make a list of the “greatest prophecies” of Christianity, it would not begin with the two that you chose. In fact, they might not even make the “Top 10”. Since we’re in a “quoting” mood, here’s a pertinent section from Baker’s Evangelical Dictionary of Biblical Theology:
Old Testament Prophecy Fulfilled. All the New Testament authors (except James) pick up messianic and other prophecies from the Old Testament and locate their fulfillment in Jesus and in the church. Some prophecies are quoted frequently, especially those relating to the Davidic Messiah, the Son of Man, the prophet like Moses, and the “Servant” of Isaiah (see examples below). But it is possible to discern particular interests:
Matthew finds prophecy fulfilled in several individual features of Jesus’ ministry (e.g., Matthew 2:6 Matthew 2:17 Matthew 2:23 ; 4:15-16 ; 8:17 ; 10:35-36 ; 12:18-21 ; 13:35 ; 21:5 ).
Mark focuses particularly on the prophecy of the suffering “servant” in Isaiah 53 ( 10:45 ), which he links to the “Son of Man” prophecy of Daniel 7:13-14.
Luke adds an interest in the prophecies concerning Israel (e.g., Luke 1:68-73 ; Acts 2:17-21 ; 15:16-18 ; 26:22f ).
John finds special importance in the prophecy of Deuteronomy 15:15-18, that God will raise up a figure like Moses to speak his word to his people ( 1:45 ; 5:46 ; 6:14 ; 7:40 ; 8:28 ; 12:48-50 ).
Paul draws especially on the prophecies of the blessing of the Gentiles (e.g., Rom 10:19 ; 15:9-12 ; Gal 3:8-9).
Hebrews makes prominent use of the “new covenant” prophecy of Jeremiah 31:31-34 ( 8:7-13 ; 9:15 ; 10:15-18).
The climax of Revelation draws on the climax of Isaiah: both conclude with the vision of a “new heaven and a new earth.” Revelation also draws on Ezekiel’s concluding prophecy of the rebuilding of the temple (Eze 40-48).
Old Testament History Reread. Claiming the fulfillment of specific, future-oriented prophecies is only a small element in the prophetic treatment of the Old Testament. Some basic features of the Old Testament “story” become prophetic in the light of Christ – that is, they are discovered to have a forward-looking, predictive function because their provisionality is revealed by the appearance of something (someone) much greater and better. The word often used to describe this treatment of the Old Testament is “typology.” This technique may be illustrated by the use made of the Exodus, which receives frequent typological treatment.
Matthew suggestively applies Hosea 11:1 to Jesus’ return from Egypt ( 2:15 ), highlighting the parallel between Israel, who failed the temptations in the wilderness, and Jesus, who came through them victoriously to form the heart of a renewed people of God.
John 6 presents the feeding of the five thousand as a glorious repetition of the manna miracle, signaling a greater exodus from sin and death.
Paul applies the exodus themes of “slavery” and “redemption” spiritually to the work of the cross (e.g., Rom 3:24 ; 8:23 ; Ephesians 1:7 Ephesians 1:14 ), and finds in the wilderness wanderings several typological foreshadowings of Christ and the church ( 1 Cor 10:1-13 ).
Hebrews develops the theme of the political “rest” enjoyed by Israel in the promised land and applies it typologically to that spiritual sharing of the life of God himself, which is the fruit of the work of Christ for all believers (3:1-4:13).
First Peter 2:9-10 uses Exodus 19:5-6, a central statement of exodus theology, to make Israel a type of the church.
Revelation uses the Egyptian plagues typologically ( 8:7-12 ), and applies the numbering of the exodus tribes to the church ( 7:4-8 ).