Zechariah 12:9-11

New English Translation

Footnotes

1. Zechariah 12:9 tn Or “peoples.”
2. Zechariah 12:10 tn Or “dynasty”; Heb “house.”
3. Zechariah 12:10 tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, some mss read אֶל אֵת אֲשֶׁר or אֱלֵי אֵת אֲשֶׁר (ʾel ʾet ʾasher or ʾele ʾet ʾasher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (ʾelay ʾet ʾasher, “to me whom”). The reasons for such alternatives, however, are clear—they are motivated by scribes who found such statements theologically objectionable—and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.tn Or “on me.”
4. Zechariah 12:10 tn The Hebrew term בְּכוֹר (b^ekhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prōtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).
5. Zechariah 12:11 tn “Hadad Rimmon” is a compound of the names of two Canaanite deities, the gods of storm and thunder respectively. The grammar (a subjective genitive) allows, and the problem of comparing Israel’s grief at God’s “wounding” with pagan mourning seems to demand, that this be viewed as a place name, perhaps where Judah lamented the death of good king Josiah (cf. 2 Chr 35:25). However, some translations render this as “for” (NRSV, NCV, TEV, CEV), suggesting a person, while others translate as “of” (KJV, NAB, NASB, NIV, NLT) which is ambiguous.