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They Shall Look Toward Me Whom They Have Pierced

They Shall Look Toward Me Whom They Have Pierced
By
James Scott Trimm

We read in the prophet Zechariah:

And I will pour upon the house of David,
and upon the inhabitants of Yerushalayim,
the spirit of grace and of supplication.
And they shall look unto Me, whom they pierced through,
and they shall mourn for him, as one mourns for his only son:
and shall be in bitterness for him, as one that is in bitterness
for his firstborn.
(Zech. 12:10 HRV)

In the Talmud Rabbi Dosa (who lived around 250 CE) teaches regarding Zech. 12:10:

What is the cause of the mourning [of Zech. 12:12]--...
It is well according to him who explains that
the cause is the slaying of Messiah the son of Joseph,
since that well agrees with the Scriptural verse:
And they shall look upon me whom they have pierced,
And they shall mourn for him as one mourns for his
only son. (Zech. 12:10)
(b.Sukkot 52a)

In fact the Targum Jonathan to Zechariah also identifies this one being pierced in Zechariah 12:10 as the “Messiah ben Ephraim”.

Lets look at a key phrase from this verse in the Hebrew:


והביטו אלי את אשר דקרו

“And they shall look toward me whom they pierced.”

have pierced

they

whom <-----

toward

me

And

shall look

they

דקרו אשר את אלי והביטו


Although many attempts have been made to translate this passage in other ways, the Hebrew is obvious. The article את points to the next term אשר דקרו “whom they have pierced” as receiving the action of the verb והביטו “and they shall look” while the preposition אלי must be understood “toward me” as the final י indicates the first person “me”.

Now lets look at how this was translated in the Aramaic Peshitta Tanak:

whom

have pierced

they

at

him

toward

me

shall look

they

דדקרו במן לותי דנחורון

Note that the Aramaic translation adds the phrase “at him” to the passage.  This is because the Aramaic translator was attempting to translate the Hebrew word for word into Aramaic.  In his quest for such a word for word translation, he attempted to translate the untranslatable Hebrew word את with “at him” במן so as to convey the idea of a pointer to “whom they pierced” as the direct object.  The Hebrew word את is a preposition which is unique to Hebrew and which points to the next word or phrase as the direct object receiving the action of the verb.  In this case the word indicates that the ”whom they pierced” is receiving the action of  ”and they shall look toward me”.  The Aramaic translator has added ”at him” so at to connect ”whom they pierced” with ”they shall look toward me”.  

whom

have pierced

they

at

him

shall look

they

דדקרו במן דנחורון

Note that the Aramaic as it appears in Jn. 19:37 differs from the Peshitta Aramaic of Zech. 12:10 only by one word.  This Aramaic reading omits the phrase ”toward me” and retains only ”at him”.  Either Yochanan or the scribe of the Aramaic text of Zech 12:10 which served as his source text, seems to have found the phrase “toward me at him” to be redundant and thus omitted the phrase ”toward me”.  This shift from “toward me” to “at him” could only have occurred in the Aramaic text of Yochanan 19:37 and been translated into the Greek text of John 19:37.  Thus pointing to the Aramaic origin of the book of Yochanan and explaining the shift in the reading of this verse.

Now if we look at Zech. 12:10 in context we will see that the speaker here is YHWH:

 The saying of YHWH concerning Israel…
I [YHWH] will seek to destroy all of 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 of supplication;
And they shall look toward me whom they pierced
And they shall mourn for him, as one mourns for his only son…
(Zech. 12:1, 9-10)

 

So we see that:

 

1.      “Me” the speaker is YHWH.

2.      YHWH (“Me”) is being looked upon.

3.      The one receiving the action of being pierced is the “Me” being looked upon.

4.      Therefore the one being pierced here is YHWH.

 

Many translations have bent over backwards to try to avoid this reading.  For example the JPS (1917) text has:

 

"And they shall look unto Me because they have thrust him through."

 

And the Hebrew Publishing Company 1916 text has:

 

"and they shall look unto me for every one whom they have pierced"

 

As we have said above the Hebrew word ET את is an untranslatable Hebrew preposition which points to the next word or phrase as the direct object which receives the action.  While often Hebrew is very ambiguous, here is could not be more specific in saying that the one being pierced is the one being looked upon.  These Rabbinic versions are aimed at making the one looked upon be YHWH and the one being pierced as being someone else.  Another translation that mistranslates Zech. 12:10 is the Jehovah’s Witnesses “New World Translation” which reads:

 

and they will certainly look to the One
whom they pierced through

 

These translators do not have the luxury of making the one "looked upon" and the one "pierced" be different because Yochanan 19:37 makes it clear that they are the same.

Their only “way out” has been to wrongly translate אלי ”toward me” as “to the One”.  This translation is intended to avoid the problem presented to Jehovah’s Witnesses (who reject the idea that Messiah was YHWH incarnate) by a text that plainly says that the “Me” (YHWH) is being both looked upon and pierced.  Since Yochanan identifies the one pierced as well as the one looked upon as Yeshua, the JW’s must find some way to prevent this from being YHWH.   They do so by mistranslating אלי as “to the One”.  In reality the אל means “toward” and the י suffix is the first person indicator.  This י cannot mean simply “the One” but must mean “Me”.  This is clear to any first year Hebrew student. 

What is especially interesting is that those who wish to avoid the clear meaning of Zech. 12:10 cannot agree together on what it is supposed to say instead. This is because they are all trying to make it say something other than what the Hebrew text actually does say.

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Views: 123

Comment by Moshe Zew on July 6, 2017 at 4:59am

The following prophesy from the Old Testament

confirms that the reconciler of our sins, our redeemer,

Yeshua, who shed his blood on the cross on Golgatha

outside Jerusalem and gave His life, was truly YHVH

himself come in the flesh. “And I will pour out on the

house of David and on the inhabitants of Jerusalem the

Spirit of grace and of supplication, so that they will look

on Me, whom they have pierced; and they will mourn

for Him, as one mourns for an only son, and they will

weep bitterly over Him, like the bitter weeping over

a first-born” (Zechariah 12.10). 

 

Here the prophet foretells Messiah’s death which

happened when the Romans crucified Jesus and how

in the last days the Jewish people will come to repentance

when it is revealed to them who this person is whom they

turned over to the mercies of their brutal occupiers for

judgment.  From Zechariah 12. 1,4,5,7,8 we see that here

it is YHVH speaking. They will be looking at YHVH

Himself and be mourning and grieving over Him whom

they turned over to the pagans for execution.

MESSIAH – GOD AND MAN
http://www.kolumbus.fi/gematria/messiah_god_and_man.htm


Comment by Moshe Zew on July 6, 2017 at 5:03am

אָכֵן, אַתָּה אֵל מִסְתַּתֵּר--אֱלֹהֵי יִשְׂרָאֵל, מוֹשִׁיעַ
Verily thou art a God that hidest thyself, O God of Israel, the SAVIOUR
(Is. 45:15)


ישוע הוא האל ובן האדם
YESHUA IS GOD AND HUMAN
and
הוא יהוה בבשר
HE IS YHVH IN FLESH
are by their numeric value 542

יַעַן אֲשֶׁר אֱלׂהִים הָיָה בַמָּשִׁיחַ מְרַצֶּה אֶת־הָעוֹלָם לְעַצְמוֹ
to wit, that God was in Messiah reconciling the world unto himself
(2Cor 5:19)

הָאֲמֵן בָּאָדוֹן יֵשׁוּעַ הַמָּשִׁיחַ וְתִוָּשַׁע אַתָּה 

Believe in the Lord Yeshua the Messiah, and you will be saved
(Acts 16:31)


יַעַן אֲשֶׁר אֱלהִים הָיָה בַמָּשִׁיחַ מְרַצֶּה אֶת־הָעוֹלָם לְעַצְמוֹ

There is salvation in none other, for neither is there any other name under heaven, that is given among men, by which we must be saved
(Acts 4:12)

*

אַתֶּם עֵדַי נְאֻם־יְהוָה וְעַבְדִּי אֲשֶׁר בָּחָרְתִּי לְמַעַן תֵּדְעוּ וְתַאֲמִינוּ לִי
וְתָבִינוּ כִּי־אֲנִי הוּא לְפָנַי לֹא־נוֹצַר אֵל וְאַחֲרַי לֹא יִהְיֶה

Ye are my witnesses, saith YHVH, and my servant whom I have chosen; that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me
(Is. 43:10)

http://www.kolumbus.fi/gematria

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