And Again Another Scripture Says They Will Look on the One They Pierced
They will expect on me, the one they have pierced, and they will mourn for him as i mourns for an only kid, and grieve bitterly for him equally ane grieves for a firstborn son. (ESV Zechariah 12:10)
Most questions here heart on the sudden switch of pronouns in the Hebrew text, which one moment speaks of looking on "me", God, and then mourning for "him", someone else.
10And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, every bit one mourneth for his merely son, and shall exist in bitterness for him, as one that is in bitterness for his firstborn. (KJV)
It should exist noted that a few manuscripts and translation depart from that reading and offer "him" or "the one" instead of "me".
10 And I will cascade out a spirit of compassion and supplication on the business firm of David and the inhabitants of Jerusalem, then that, when they expect on the one[a] whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn. (NRSV)
Notwithstanding the eighth Century St Petersburg Hebrew codex and other early prove for the Massoretic text stand with "me", and by the principle that the more hard reading is the more than probable one, there does announced to be a subject switch from "me" to "he".
23By myself I have sworn, from my rima oris has gone forth in righteousness a word that shall not render: "To me every knee shall bow, every natural language shall swear." 24Only in theLord, information technology shall be said of me, are righteousness and strength; all who were incensed confronting him shall come up to him and be ashamed. 25In theLord all the offspring of Israel shall triumph and glory.NRSV Isaiah 45:23-25)
It looks like the writer (speaking for God) is emoting of how in the past Israel had attacked God yet at present, amazingly, they are looking to Him for assist. Then it's an expression of dear from Father to children and children to father. It'due south poetic language that doesn't need elaboration or apology.
Zechariah 12:ten as a prophecy of the crucifixion – John 19:37
The New Testament estimation of Zechariah 12:10 is that there is an application to Jesus:
36These things occurred so that the scripture might be fulfilled, "None of his basic shall be broken." 37And over again another passage of scripture says, "They will look on the ane whom they have pierced." (John 19:36-37)
That in itself makes it natural to read back into the Old Attestation and wonder if like the Immanuel prophecy in that location is some prior fulfilment in Zechariah's own time.
Additional notes
The New International Commentary on the Old Testament (NICOT) breaks the sentence up to overcome the difficulty:
And I will pour out on the business firm of David and on the inhabitant of Jerusalem a spirit of favor and pleading for favor. They will expect to me.
The one whom they stabbed, they will mourn over him equally those who mourn for an only son, and they will grieve bitterly for him as those who grieve bitterly for a firstborn son."" (NICOT Zechariah 12:10–xiv)
"There has been some concern expressed over the reference to "me" where one might expect the first person voice to refer to another person, as in the phrases which follow ("they will mourn over him"). Petersen, Zechariah 9–xiv and Malachi, 108, simply emends to "to him," while Mitchell Dahood, "A Annotation on the Third Person Suffix -y in Hebrew," UF iv (1972) 163–64, argues that no emendation is needed, suggesting that ʿly is a variant of ʿlyw. Just it is questionable whether such an approach is necessary. The MT takes the phrase ʾēṯ ʾašer-dāqārû ("the one whom they stabbed") as role of the previous phrase "they volition await to me," functioning basically as a second object, explaining the "me." This is odd because information technology would mean that the beginning object of the verb "wait" (nāḇaṭ Hiphil) is introduced by the prep. ʾel (encounter Exod. 3:half-dozen) and the second with the direct object mark ʾēṯ (run into Num. 12:8). GKC §138.e (notation) calls the phrase ʾēlay ʾēṯ ʾašer unintelligible and suggests reading instead ʾel-ʾašer. The versions support the 1cs suffix on ʾel (e.thou., OG: pros me; cf. Theodotion, Vulg., Peshiṭta; although encounter 3p in John xix:37 and Rev. 1:7), while showing some struggle with the phrase which follows. It may be, however, that the phrase ʾēṯ ʾašer-dāqārû provides the identity of the figure referred to in the pronominal suffix on the repeated ʿālāyw in the clauses which follow. The fronting of the object brings accent onto the figure pierced. This would so get out the phrase wehibbîṭû ʾēlay on its own and make information technology an expression of faith, as can be the case with nāḇaṭ ʾel Hiphil (eastward.g., Isa. 51:i–2; Ps. 34:6) (The New International Commentary on the Old Attestation)
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