Tanakh Prophecy
"They will look on Me whom they have pierced."
Fulfillment
"One of the soldiers pierced His side with a spear."
Rabbinic Sources
"This mourning is for Messiah ben Joseph who is slain."
Deep Dive: Side pierced
Historical Context
The prophecy found in Zechariah 12:10 is set within a tumultuous period of Israel's history, written during the post-exilic era, approximately in the late 6th century BCE. Zechariah, a prophet among the returned exiles from Babylon, addresses the people of Judah who are grappling with the challenges of rebuilding the Temple and restoring their national identity. His prophetic messages are directed towards the remnants of Israel, offering hope and assurance of divine protection and future restoration.
The historical context of Zechariah's prophecy can be better understood by considering the geopolitical dynamics of the time. The Persian Empire ruled over Judah, providing a fragile peace but also imposing foreign influence. Archaeological findings, such as the Elephantine Papyri, indicate that the Jewish community faced both external pressures and internal strife as they sought to re-establish their religious and cultural practices. This prophecy, therefore, emerges as a poignant reminder of God's covenant faithfulness amid adversity.
Textual Analysis
The Hebrew text of Zechariah 12:10 reads, "וְשָׁפַכְתִּי עַל-בֵּית-דָּוִד וְעַל-יְרוּשָׁלַיִם רוּחַ חֵן וְתַחֲנוּן; וְהִבִּיטוּ אֵלָי, אֵת אֲשֶׁר-דָּקָרוּ" (v'shafakhti al-Beit David v'al-Yerushalayim ruach chen v'tachnun; v'hibitu elai et asher-dakaru).
Key terms in this verse include "רוּחַ" (ruach - spirit) which implies an outpouring of divine grace, and "דָּקָרוּ" (dakaru - pierced), indicating a violent act of wounding. The use of the first-person pronoun "אֵלָי" (elai - to me) suggests a direct relationship between the pierced and the divine, which has profound implications for understanding the identity of the subject of this prophecy.
Translations of this verse vary slightly among different Bible versions. For instance, the New International Version (NIV) translates "They will look on me, the one they have pierced," while the Complete Jewish Bible (CJB) renders it as "They will look to me whom they pierced." Both emphasize the personal nature of the act of piercing but differ in their nuance of agency—whether it is a passive experience or an active recognition.
Fulfillment Evidence
The New Testament accounts, particularly John 19:34–37, provide a direct fulfillment of this prophecy through the crucifixion of Yeshua. The passage states, "But one of the soldiers pierced His side with a spear, bringing a sudden flow of blood and water." This act of piercing fulfills Zechariah's prophecy both literally and symbolically, demonstrating Yeshua as the one who was rejected and wounded for the transgressions of humanity.
Furthermore, John underscores the prophetic fulfillment by citing Zechariah 12:10 in verse 37, stating, "They will look on the one they have pierced." This linkage solidifies the identification of Yeshua with the prophesied figure. Historical evidence from the Roman practice of crucifixion supports the narrative, as piercing the side was a common method to confirm death.
Common objections to this fulfillment often arise from claims of misinterpretation among Christian readings of Hebrew texts. However, the Septuagint (LXX), an ancient Greek translation of the Hebrew Scriptures, also reflects the notion of piercing, suggesting a longstanding understanding of this prophecy as messianic.
Rabbinic Perspectives
Rabbinic literature provides additional insight into the interpretation of Zechariah 12:10. The Talmudic tractate Sukkah 52a references a mourning for "Messiah ben Joseph," who is prophesied to suffer and be slain. This understanding aligns with the suffering servant motif found in Isaiah 53, where the servant is depicted as one who bears the iniquities of others.
Moreover, the Targumim, Aramaic translations and interpretations of the Hebrew Scriptures, often highlight the messianic implications of passages like Zechariah 12:10. The Targum of Zechariah suggests a communal recognition of the Messiah's suffering, reinforcing the connection between this prophecy and the anticipated redemption of Israel.
These interpretations reflect a broader messianic expectation within Judaism, acknowledging the suffering aspect of the Messiah's role, which is crucial for understanding the fulfillment of Zechariah's prophecy in the context of Yeshua's passion.
Significance for Today
The prophecy of Zechariah 12:10 holds profound significance for contemporary believers and seekers alike. It emphasizes the themes of recognition, repentance, and redemption. For Messianic Jews and Christians, the acknowledgment of Yeshua as the one who was pierced invites a deeper understanding of His sacrificial role in the divine plan for salvation.
This prophecy also serves as a reminder of the importance of repentance and turning toward the one who has been wounded. In a world filled with chaos and uncertainty, the message of hope and restoration found in this prophecy resonates deeply. It encourages individuals to look beyond their struggles and recognize the foundational truth of the Messiah who suffers for humanity's reconciliation with God.
In conclusion, Zechariah 12:10 not only establishes a pivotal moment in the prophetic narrative but also continues to challenge and inspire modern faith practices, inviting a communal reflection on the cost of redemption and the promise of restoration.
Two Millennia of Adversary Positions
10 eras of objections to this prophecy, with primary sources and Messianic corrections.
Sages of the Babylonian Talmud
Mourning is for Messiah ben Joseph, Slain in Battle
"What is the cause of the mourning?… It is well according to him who explains that the cause is the slaying of Messiah the son of Joseph, since that is in accordance with the Scriptural verse, 'And they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only son'."
The Talmud discusses the great mourning described in Zechariah 12. The rabbis debate its cause, with one definitive opinion being that it is for 'Messiah, the son of Joseph, who is slain' in the eschatological war. This interpretation acknowledges a pierced and slain Messiah but identifies him as a preliminary figure (Messiah ben Joseph), not the final Davidic king (Messiah ben David).
Talmud Bavli
Mourning is for Messiah ben Joseph, Slain in a Future War
"What is the cause of the mourning? — R. Dosa and the Rabbis differ on the point. One explained, The cause is the slaying of Messiah the son of Joseph, and the other explained, The cause is the slaying of the Evil Inclination."
The Talmud explains the great mourning prophesied in Zechariah 12 is for 'Messiah, son of Joseph,' an eschatological figure who is killed in the apocalyptic war of Gog and Magog. This interpretation provides a Messianic context for the 'pierced' one but identifies him as a future figure, distinct from Jesus of Nazareth.
Rashi (Shlomo Yitzchaki)
Verse Refers to Mourning for Slain Israelites in Battle, Not Messiah
"They will look to Me to complain because of those of them whom their enemies pierced and slew during the siege."
Rashi interprets the verse non-Messianically in his commentary on the biblical text. He argues that the Jewish people will look to God and mourn for their own people who were 'pierced' and killed by enemies during a siege on Jerusalem. In this view, the phrase 'look upon Me' is a plea to God, and 'whom they pierced' refers to the slain Israelites, not a single individual or the Messiah.
Rabbi David Kimhi (Radak)
The Pierced One is Messiah ben Joseph, Not God
"And that which is written, 'they will look to Me, whom they have pierced,' is because the Messiah is in the place of God, and the matter touches Me as if it were done to Me."
Following the Talmud, Radak identifies the pierced figure as Messiah ben Joseph, killed in the future war with Gog. He explains the phrase "look upon Me" by arguing that since the Messiah is God's representative, harming him is so offensive it is *as if* God Himself were pierced. This maintains a clear distinction between God and the slain Messiah.
David Kimhi (Radak)
The Pierced One is Messiah ben Joseph, Not God
"It does not say, 'they shall look upon Me who was pierced,' but 'whom they pierced,' namely, on account of him who was pierced... And our Rabbis of blessed memory said, 'This is Messiah the son of Joseph who was killed in the war.'"
Radak affirms the Talmud's reading that the pierced one is Messiah ben Joseph. However, he clarifies the grammar to avoid the implication that God Himself is pierced. He explains the phrase 'look upon Me whom they have pierced' means they will look to God for help *because of* the one who was pierced (Messiah ben Joseph). The mourning is for this slain Messiah, not a divine figure.
Isaac ben Abraham of Troki
Grammatical Argument Separates God from the Pierced One
"The Hebrew particle את (eth) which precedes the words אשר דקרו (asher dakaru), does not always serve to point out the objective case, but is frequently used in the sense of 'with,' or 'on account of him.' The passage, therefore, ought to be rendered thus: 'And they shall look up to me, on account of him whom they have pierced.'"
Isaac Troki proposes a grammatical argument that the Hebrew particle 'et' should be translated as 'on account of' rather than as a direct object marker. This would change the reading to 'they will look to Me on account of him whom they pierced,' thus creating two separate subjects: God ('Me') and an unnamed pierced man ('him').
Tovia Singer
John Distorts Hebrew; Piercing Done by Romans, Not Jews
Rabbi Tovia Singer argues that John's Gospel deliberately mistranslates Zechariah 12:10 by changing the pronoun from 'look on Me' to 'look on Him' to fit his Christology. He asserts the verse correctly describes national mourning for many Israelites killed in a future battle, not a single Messiah. Furthermore, he argues that even in the Gospel narrative, Roman soldiers—not the Jewish people—pierced Jesus. This, he claims, makes the application of a prophecy about what 'they' (the house of David and inhabitants of Jerusalem) did, completely invalid.
Tovia Singer
John's Gospel Deliberately Distorts the Prophecy
"In order to apply this verse to Jesus, the author of the fourth gospel deliberately changed the pronoun in this verse from ‘me’ to ‘him.’ John’s rendering of this verse is completely at odds with the Hebrew text."
Rabbi Tovia Singer asserts that the author of John's Gospel intentionally misquotes Zechariah 12:10 to apply it to Jesus. He argues John changes the pronoun from "Me" to "Him" to obscure the fact that the verse refers to looking toward God. He also argues that since Roman soldiers, not Jews, physically pierced Jesus, the verse cannot be a prophecy of Jewish national repentance for deicide.
IslamQA.info
The Crucifixion and Piercing of Jesus Never Occurred
"Since the story of the crucifixion is false from the outset, all the details that are mentioned in the Gospels, such as the crown of thorns, the piercing of his side with a spear... are all false details which are not worth discussing or paying any attention to."
From an Islamic perspective, the prophecy cannot apply to Jesus ('Isa) because the foundational event—his crucifixion and subsequent piercing—is explicitly denied in the Qur'an. Islamic theology teaches that Jesus was not killed or crucified but was raised to heaven by God, with someone else made to appear in his place. Therefore, any prophecy about a 'pierced' Messiah is irrelevant to Jesus, as the event itself is considered a fabrication.
IslamQA.info
The Crucifixion and Piercing of Jesus (Isa) is a Falsehood
"And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain."
The Islamic position, based on the Qur'an, is that Jesus (Isa) was never crucified or killed. It only appeared that way to people, while Allah raised him to heaven. Therefore, any prophecy claiming the Messiah would be 'pierced' is rejected, as the historical event of the piercing described in John's Gospel is considered false.