Zechariah 12:10

Context

Chapters 12–14 of Zechariah form a prophetic section in the latter part of the book that opens with a "burden" (Hebrew massa, a weighty oracle). The first part of chapter 12 describes an outward deliverance: the nations gather to attack Jerusalem, but the LORD defends the city. In verse 10 the focus shifts to a change within the people. The speaker is God ("I will"). God pours out "the spirit of grace and of supplications" upon the royal house of David and upon the inhabitants of Jerusalem. As a result, the people look upon the one whom they have pierced and mourn deeply, as one mourns for an only son or a firstborn. Verse 11 then compares this mourning to the mourning of Hadadrimmon in the valley of Megiddon, which many interpreters connect with the lament for King Josiah, who fell in battle at Megiddo. Verses 12–14 depict each family mourning apart, and Zechariah 13:1 portrays the opening of a fountain for sin and for uncleanness.

Interpretation

• The New Testament and traditional Christian reading: The Gospel of John cites this verse as fulfilled when Jesus' side was pierced with a spear (John 19:37), and the Book of Revelation applies it to the scene of the Second Coming, in which "they also which pierced him" shall see him (Revelation 1:7). For this reason many Christian interpreters, including the Church Fathers and the Reformers, have read the verse as a messianic prophecy pointing to the cross.
• The dispensationalist reading: Dispensationalism holds that the verse predicts a future national repentance of Israel, in which the nation as a whole will recognize the Messiah at Christ's second coming.
• The Reformed and covenant-theology reading: Interpreters in the tradition of covenant theology often locate its fulfillment in repentance brought about through the gospel, as with the Jews who, after hearing the Pentecost sermon, were "pricked in their heart" and repented (Acts 2:37). Within this camp, views differ on whether Israel will experience a large-scale conversion in the future.
• The Jewish traditional reading: The Babylonian Talmud (Sukkah 52a) records two views side by side: one identifies the object of this mourning as the slain "Messiah son of Joseph," and the other as the "evil inclination."
• The historical-critical reading: Some scholars identify the pierced one as an unnamed righteous person or leader put to death by the community of the time. Some also compare him with the Suffering Servant of Isaiah 53.

Debates and Issues

• "Me" or "him": The standard Hebrew text (the Masoretic Text) reads "they shall look upon me whom they have pierced" and then shifts person in "they shall mourn for him." Some Christian interpreters connect God's identification of himself with the pierced one to the deity of the Son. Others hold that rebellion against God is figuratively described as "piercing." Some manuscripts and later translations read "him." The Korean Revised Version (Gaeyeok Hangeul) renders the phrase as "him whom they pierced," so this difference is not apparent in that translation.
• Differences in the Septuagint: The Septuagint, the Greek Old Testament, renders the verb with a word closer to "mock" than to "pierce." This is thought to have resulted from confusion between similar-looking Hebrew verbs. The citation in the Gospel of John is closer to the Hebrew text.
• The meaning of "spirit": Translators and commentators are divided over whether the ruach that God pours out should be understood as the Holy Spirit or as a disposition of heart that seeks grace.

Related Passages

• John 19:37
• Revelation 1:7
• Joel 2:28–29
• Isaiah 53:5
• Acts 2:37