Zechariah 12:10 – Death Wounds
Recognized as a prophecy by both Jewish and Christian authorities alike is Zechariah 12:10 – with a few twists. Within each of their own ranks, there is a debate about the meaning of the verse as well as the translation of one Hebrew word, daqar.
Zech. 12:10 “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 unto Me because they have thrust him through; and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.” – Jewish Publication Society
Zech. 12:10 “And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.” – New King James Version
Setting the historical context, Zechariah authored his prophetic book about the same time as the life of Zerubbabel, grandson of Jeconiah, the last sitting king in the House of David. Zerubbabel had led the Jews from Persia back to Jerusalem to rebuild the city and the Temple destroyed by Nebuchadnezzar. Centuries later, this “Second Temple” would be greatly enhanced by King Herod followed by the appearance of Jesus of Nazareth when the Temple played a major role.
An interesting story in itself is a debate among the Rabbis found in the Babylonian Talmud Gemara, Sukkah 52a. Initially the rabbinic discussion was centered on lust – the topic of whether men and women should be separated during worship and mourning services. Rabbi R. Judah expressed that the verse meant the Holy One would slay the Evil Inclination in the presence of both the righteous and the wicked during the Messianic age.
Another faction argued the prophecy was about the death of the Messiah because it led to mourning described to be as deep as a parent for the death of an only son. An inquisitive Rabbi asked why the people were weeping and mourning if the prophecy was really about the death of the Evil Inclination – shouldn’t the people be rejoicing instead? With that question, the dialog switched direction generating a debate around the prophetic nature of Zechariah 12:10 itself:
Sukkah (52a) ““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. “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 because they have thrust him through, and they shall mourn for him as one mourneth for his only son; “but according to him who explains the cause to be the slaying of the Evil Inclination, is this [it may be objected] an occasion for mourning? Is it not rather an occasion for rejoicing? Why then should they weep?””
Centuries later, the renowned Jewish sage Rabbi Rashi, whose commentary appears in The Complete Jewish Bible with Rashi Commentary, expressed a split opinion. Regarding the specific phrase to “thrust him through,” the Rabbi opined it is a metaphor about Israel saying: “And they shall look to Me to complain about those of them whom the nations thrust through and slew during their exile.”
On the other side of the issue, the Jewish sage agreed with the rabbinic faction in Sukkah 52a that Zechariah 12:10 refers to the Messiah:
“…as one mourns over an only son: As a man mourns over his only son. And our Sages expounded this in tractate Sukkah (52a) as referring to the Messiah, son of Joseph, who was slain.” – Rabbi Rashi
Translations of the Hebrew text word daqar as either “pierced” or “thrust him through” is the difference between the two Jewish and most Christian Bible tranlations. The literal definition of daqar is: “a prim. root; to pierce, pierce through.”
Jewish Publication Society and Complete Jewish Bible translations each say “thrust him through.” Christian Bible translations translate daqar as “pierced” excepting for few contemporary, sometimes paraphrased Bible translations.
Good News Translation and God’s Word Translation interpret daqar as “stabbed.” The Message and Contemporary English Version each translate the prophecy as piercing with a spear. Another takes the middle road, Bible in Basic English says “wounded by their hands.” 
Regardless if daqar is translated as “pierced” or “thrust through,” interpretations of the prophecy do not clearly indicate the manner of how the wound was inflicted, by nails or a weapon? The answer can be found through language analysis.
Nine other times the Hebrew word daqar appears in the texts of the Old Testament or Tanakh including another in Zechariah. In all instances, daqar is used in the context of wounds inflicted by a type of weapon such as a sword or spear. Applying this word usage definition to Zechariah 12:10, the wound was inflicted by means of a type of weapon.
John’s Gospel account of the crucifixion and Resurrection of Jesus of Nazareth describes how he was both pierced by nails and had a spear thrust into his side when he was crucified. Later, John described the resurrected Jesus who suddenly appeared in a locked room where he invited the doubting Disciple Thomas to touch the healed wounds in his hands and in his side. Accepting the offer, the doubtful Thomas exclaimed, “My Lord and my God!”
Were the Gospel accounts of the Jerusalem crucifixion of Jesus of Nazareth a fulfillment of the Zachariah 12:10 prophecy when the slain Messiah was deeply wounded by means of daqar?
Updated October 17, 2022.
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 Sukkah 52a. Halakhah.com. Trans. Soncino Babylonian Talmud. n.d. pp 74-77, footnote #1-3. <http://www.halakhah.com/rst/moed/16b%20-%20Succah%20-%2029b-56b.pdf>
 Sukkah 52a, p 75. <http://www.halakhah.com/rst/moed/16b%20-%20Succah%20-%2029b-56b.pdf>
 “Rashi (Solomon Bar Isaac).” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/13862-solomon-b-isaac-rashi>
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 “daqar.” NetBible.org. Hebrew text. <http://classic.net.bible.org/search.php?search=hebrew_strict_index:01856>
 John 19. NetBible.org. Greek text. Strong. “nusso <3572>” CR Matthew 27; Mark 15; Luke 23.
 John 20.