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Zaharija 12:10 – Probodeni Zaharija 12:10 “Gledat će onoga koga su izboli na smrt.” – Biblija na živom engleskom, Byington "Gledat će u njega kojeg su proboli." - Živa Biblija, Taylor “Oni će gledati onoga koga su izboli na smrt.” - Današnja engleska verzija “Gledat će onoga koga su proboli.” – Jeruzalemska Biblija “Gledat će koga su probili.” - Nova američka Biblija. “Gledat će onoga koga su izboli.” - Moffatt “Gledat će onoga koga su izboli.” – američki prijevod, Goodspeed "Gledat će u Onoga koga su proboli." - Biblija na suvremenom jeziku "Kad pogledaju koga su proboli." - Revidirana standardna verzija "Oči će im biti usmjerene prema onome tko je ranjen." - Biblija na osnovnom engleskom "Kad vide onoga koga su proboli kopljem." - Suvremena engleska Biblija Neki tvrde da Zaharija 12:10 daje dokaz da je Isus bio Jahve u tijelu, budući da se u Zahariji navodno kaže da je Jahve onaj koji je proboden, ali Ivan u Novom zavjetu to primjenjuje na Isusa. Primjećujemo da Ivanovo nadahnuto tumačenje ovog stiha nije "pogledali su me", nego "pogledali su njega", a Ivan ga primjenjuje na Isusa, a ne na Jahvu. — Ivan 19:37. Pogledajte online interlinear na: http://interlinearbible.org/zechariah/12.htm Prema tom međuretku, fraza o kojoj je riječ transliterirana je kao “wə·hib·bî·ṭū ’ê·lay ’êṯ ’ă·šer”, što odgovara redom Strongovim brojevima: 5027, 413, 853 i 834. Veze na definicije ovih riječi slijede: #5027: http://biblesuite.com/hebrew/5027.htm http://classic.studylight.org/lex/heb/view.cgi?number=05027 Međutim, smatra se da konstrukcija riječi u Zahariji znači "pogledaj me". #413: http://biblesuite.com/hebrew/413.htm http://classic.studylight.org/lex/heb/view.cgi?number=0413 #853: http://biblesuite.com/hebrew/853.htm http://classic.studylight.org/lex/heb/view.cgi?number=0853 #834: http://biblesuite.com/hebrew/834.htm http://classic.studylight.org/lex/heb/view.cgi?number=0834 Geseniusova Hebrejska gramatika kaže (Ovaj materijal je dobiven sa stranice NWT Defense, koja sadrži neke očite pogreške pri upisu.): Geseniusova Hebrejska gramatika kaže (Ovaj materijal je dobiven sa stranice NWT Defense, koja sadrži neke očite pogreške pri upisu.): 138. Relativna zamjenica... (2) Ne ovisi o upravnom sadržaju, ali sama izražava supstancijalnu ideju. Tako uvedene rečenice mogu se nazvati nezavisnim odnosnim rečenicama. Ova upotreba ["ašer"] općenito se prevodi na engleski sa on who, on whom, &c… U Zahariji 12:10 također, umjesto nerazumljivog ["elai eth asher", "mene whom"], vjerojatno bismo trebali čitati ["el asher", "onom kome], i uputiti ovaj odlomak na ovu klasu ['nezavisnih relativnih rečenica'].== — stranice 444,445,4 46. Ivan jasno pokazuje kako Zaharija 12:10 treba razumjeti citirajući ga u Ivanu 19:37, gdje nalazimo da riječi u našoj zbirci engleskih verzija Biblije glase ne "ja", već "on", "čovjek" ili "Onaj". Jahve je duhovno biće i nikada nije postao čovjekom, i "Nitko [ga] nije vidio nikada", i stoga nije bio proboden. Slijede riječi F .F. Bruce:

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Ovo je učinjeno sa Zechom. 12:10, koji predviđa dan velike žalosti u Jeruzalemu i okolnom području kada će, kako kaže masoretski hebrejski tekst, "pogledati u mene koga su proboli" (tako R.V.). Odlomak se jednom citira i jednom ponavlja u Novom zavjetu, a na oba mjesta zamjenica nije “ja” nego “on”. Ovo nije toliko značajno na mjestu gdje se odlomak samo ponavlja (Otk. I : 7, "i vidjet će ga svako oko, svaki koji ga probode"), jer to nije točan citat. Ovdje se predviđeni pogled prema onome tko je proboden tumači kao Drugi Kristov dolazak. Ali u Ivanu 19,37 probadanje se tumači kao probadanje Kristova boka vojničkim kopljem nakon njegove smrti na križu, a ovdje Zah. 12:10 je izričito citiran: “I opet drugi stih kaže: ‘Gledat će onoga koga su proboli’.” Razumno je zaključiti da je to oblik u kojem je evanđelist poznavao odlomak, i doista se čitanje "njega" umjesto "ja" pojavljuje u nekoliko hebrejskih rukopisa. R.S.V. stoga ima novozavjetni autoritet za svoje tumačenje Zah.12:10, "I izlit ću na kuću Davidovu i na stanovnike Jeruzalema duha samilosti i molitve, tako da će, kad pogledaju onoga koga su proboli, žaliti za njim, kao što on tuguje za jedincem, i gorko plakati nad njim, kao što se plače za prvorođencem." Zašto je onda R.S.V. kritiziran zbog prilagodbe Novom zavjetu ovdje? Jer, ako se zadrži čitanje "mene", referenca bi bila na govornika, koji je Bog, a s obzirom na primjenu odlomka u Novom zavjetu, ima nekih koji ovdje vide anticipaciju kršćanske doktrine o božanskoj naravi našega Gospodina. Čitanje "mene" svakako je prilično rano, jer se pojavljuje u Septuaginti (koja inače propušta bit odlomka); ali čini se da Novi zavjet ne pridaje nikakvo značenje Zah. 12:10 kao dokaz za Kristovo božanstvo,... I, tko god da je probodeni, činjenica da se on spominje na drugom mjestu u stihu u trećem licu ("oni će oplakivati za njim... i gorko plakati nad njim") sugerira da je on Jahvin predstavnik (vjerojatno pomazani kralj), u čijem probadanju je proboden sam Jahve. – Povijest Biblije na engleskom * Kanada * Ujedinjeno Kraljevstvo, stranice 199, 200, Lutterworth Press, 1979. treće izdanje. Izvještava se da postoji 45 hebrejskih rukopisa koji čitaju *el asher* umjesto "elai eth asher" u Zahariji 12:10; do sada, međutim, nismo pronašli nikakve informacije o tim rukopisima. Bruce se poziva na "nekoliko" hebrejskih rukopisa u kojima piše "on" umjesto "ja". Dodatno, autor za Defending the NWT navodi: Svjedočanstvo prvih kršćanskih pisaca koji dolaze nakon novozavjetnih pisaca ('Ante-nicejski oci') potvrđuje ne-trinitaristički prijevod Zaharije 12:10 ("on"). Ignacije, Irenej i Tertulijan (opetovano) prenijeli su Zah. 12:10 kao “onoga koga su proboli”! Ovo je posebno značajno jer mnogi znanstvenici i povjesničari trinitarizma tvrde da su upravo ti rani kršćani (uključujući Origena koji uopće ne citira Zah. 12:10 u svojim postojećim spisima) upravo oni koji su zapravo započeli razvoj doktrine trojstva za kršćanski svijet! Ako bi ijedan od najranijih kršćanskih pisaca ovdje upotrijebio trojstveno tumačenje, to bi svakako bila ova trojica. Budući da oni to ne čine, to mora značiti da je izvor za prijevod 'pogledaj me' nastao čak i kasnije od vremena Ignacija, Ireneja i Tertulijana (rano 3. stoljeće nove ere)! S te stranice također je preuzet sljedeći citat iz The Interpreter’s Bible:

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I prijevod i tumačenje ovih stihova su teški. Moguće je pročitati, "gledat će na mene koga su proboli", što znači da su Davidov dom i Jeruzalem proboli Jahvu. Ali probijanje [heb.daqar] drugdje u Starom zavjetu. uvijek znači fizičko nasilje i obično smrt (npr. Br 25,8; 1 Sam 31,4); to čini izričito u 13:3. Žalovanje opisano u vv. 10b-12 tuguje "za njim", probodenim ili izbodenim. Čini se poželjnijim uzeti MT-ovu oznaku objekta ispred relativne zamjenice kao indikaciju akuzativa poštovanja, dopuštajući prijevod "u vezi s onim koga su proboli" (usp. LXX.). – The New Interpreter’s Bible * Kanada * Ujedinjeno Kraljevstvo, svezak 7, str.828 Što god se mislilo u Zahariji 2:10, znamo da se ne kaže da je Jehova bio taj koji je proboden za naše grijehe. Nije Bog sagriješio i donio smrt čovječanstvu, bio je to čovjek, a time i čovjek koji je umro za naše grijehe, plaćajući plaću za grijeh za Adama i sve koji umiru putem Adamovog grijeha. (Rimljanima 5:12-19; 1. Korinćanima 15:21,22) Svemogući Bog je bio taj koji je umro, onda nemamo osudu za grijeh u tijelu, jer takav ne bi pružio takvu osudu, jer samo bezgrešan čovjek može pružiti takvu. (Rimljanima 8:3) Zato što je Isus bio čovjek, koji se, za razliku od Adama, pokazao poslušnim, pa čak i patio kao da mu je tijelo grešno, Bog se smatra “pravednim i opravdava onoga koji vjeruje u Isusa”. (Rimljanima 3:26) S druge strane, ako je Isus bio Jehova, i stoga je Jehova bio taj koji je bio proboden, onda bi takvi, radije nego osudili tjelesni grijeh, radije opravdali tjelesni grijeh; to bi dokazalo da je Adam trebao biti Jehova kako ne bi bio neposlušan Jehovi. Budući da Jahve nikada nije bio niti je čovjek od mesa, niti je Jahve ikada bio fizički proboden, ako Zaharija 12:10 govori o Jahvi kao o onome koji je proboden, to bi moralo biti kao što je rekao A. E. Kirkpatrick: "Jehova je taj koji je proboden u Osobi svog predstavnika." – Doktrina proroka, strana 472. Isti tok misli je ono što je Isus izrazio kada je rekao: “Kažem vam, što god učiniste jednome od ove moje najmanje braće, meni učiniste.” — Matej 25:42. Dakle, vidimo da Zaharija 12:10 ne daje dokaz da je Isus Jahve, kao što tvrde neki vjernici doktrina o trojstvu ili jednosti.

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Zechariah 12:10 – The One Pierced

Zechariah 12:10

“They will look at the one they stabbed to death.”- The Bible in Living English, Byington

“They will look at him they have pierced.”-Living Bible, Taylor

“They will look at the one whom they stabbed to death.”- Today’s English Version

“They will look at the one whom they have pierced”.- The Jerusalem Bible

“They shall look on whom they have thrust through.”-New American Bible.

“They shall look on him whom they stabbed.”-Moffatt

“They shall look at him whom they have stabbed.”-American Translation, Goodspeed

“They shall look upon Him who they have pierced.”-Modern language Bible

“When they look on whom they have pierced.”-Revised Standard Version

“Their eyes will be turned to the one who was wounded.”-Bible in Basic English

“When they see the one they pierced with a spear.”-Contemporary English Bible

It is claimed by some that Zechariah 12:10 gives proof that Jesus was Yahweh in the flesh, since in Zechariah it is supposedly stated that Yahweh is the one pierced, but John in the New Testament applies this to Jesus. We note that John’s inspired rendering of this verse is not “they looked upon me”, but rather “they looked upon him”, and John applies it to Jesus, not Yahweh. — John 19:37.

See the online interlinear at:

http://interlinearbible.org/zechariah/12.htm

According to that interlinear, the phrase in question is transliterated as “wə·hib·bî·ṭū ’ê·lay ’êṯ ’ă·šer”, corresponding respectively to Strong’s #s: 5027, 413, 853, and 834. Links to the defintions of these words follow:

#5027:
http://biblesuite.com/hebrew/5027.htm
http://classic.studylight.org/lex/heb/view.cgi?number=05027

The construct of the word in Zechariah, however, is thought to mean “look at me”.

#413:
http://biblesuite.com/hebrew/413.htm
http://classic.studylight.org/lex/heb/view.cgi?number=0413
#853:
http://biblesuite.com/hebrew/853.htm
http://classic.studylight.org/lex/heb/view.cgi?number=0853
#834:
http://biblesuite.com/hebrew/834.htm
http://classic.studylight.org/lex/heb/view.cgi?number=0834

Gesenius’ Hebrew Grammar says (This material was obtained from the NWT Defense site, which contains some apparent typos.):

Gesenius’ Hebrew Grammar says (This material was obtained from the NWT Defense site, which contains some apparent typos.):

138. The relative Pronoun… (2) Not depending on a governing substantive, but itself expressing a substantial idea. Clauses introduced in this way may be called independent relative clauses. This use of ["asher"] is generally rendered in English by he who, he whom, &c… In Z[echariah] 12:10 also, instead of the unintelligible ["elai eth asher", "to me whom"], we should probably read ["el asher", "to him whom], and refer this passage to this class [of 'independent relative clauses'].== — pages 444,445,446.

John plainly shows how Zechariah 12:10 should be understood by quoting it atJohn 19:37, where we find the words in our collection of English Bible versions reads, not “me,” but “him,” “the man,” or, “the One.” Yahweh is a spirit being and never became a man, and “No man has seen [him] at any time,” and thus was not the One pierced through.

The following are the words F .F. Bruce:

This has been done with Zech. 12:10, which foretells a day of great mourning in Jerusalem and the surrounding territory when, as the Masoretic Hebrew text puts it, “they shall look unto me whom they have pierced” (so R.V.). The passage is quoted once and echoed once in the New Testament, and in both places the pronoun is not “me” but “him”. This is not so significant in the place where the passage is merely echoed (Rev. I : 7, ” and every eye will see him, every one who pierced him”), for that is not an exact quotation. Here the predicted looking to the one who was pierced is interpreted of the Second Advent of Christ. But in John 19:37 the piercing is interpreted of the piercing of Christ’s side with a soldier’s lance after His death on the cross, and here Zech. 12:10 is expressly quoted: “And again another scripture says, ‘They shall look on him whom they have pierced’.” It is a reasonable inference that this is the form in which the Evangelist knew the passage, and indeed the reading “him’ instead of “me” appears in a few Hebrew manuscripts. The R.S.V. thus has New Testament authority for its rendering of Zech.12:10 , “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of compassion and supplication, so that, when they look on him whom they have pierced, they shall moum for him, as on e mourns for an only child, and weep bitterly over him, as one weeps over a first-born.” Why then is the R.S.V. criticized for conforming to the New Testament here? Because, if the reading “me” be retained, the reference would be to the speaker, who is God, and in view of the application of the passage in the New Testament, there are some who see here an anticipation of the Christian doctrine of our Lord’s divine nature. The reading “me” is certainly quite early, for it appears in the Septuagint (which otherwise misses the point of the passage); but the New Testament seems to attach no significance to Zech. 12:10 as providing evidence for the deity of Christ,…. And, whoever the pierced one is, the fact that he is referred to elsewhere in the verse in the third person (“they shall mourn for him….and weep bitterly over him”) suggests that he is Yahweh’s representative (probably the anointed king), in whose piercing Yahweh Himself is pierced. –History of the Bible in English * Canada * United Kingdom, pages199, 200, Lutterworth Press, 1979 third edition.

It is reported that there are 45 Hebrew manuscripts that read *el asher* instead of “elai eth asher” in Zechariah 12:10; as yet, however, we have not found any information concerning these manuscripts. Bruce refers to a “few” Hebrew manuscripts that read “him” instead of “me.” Additionally, an author for the Defending the NWT states:

The testimony of the first Christian writers to come after the NT writers (the `Ante-Nicene Fathers’) confirms the non-trinitarian translation of Zechariah 12:10 (“him”). Ignatius, Irenaeus, and Tertullian (repeatedly) rendered Zech. 12:10 as “him whom they pierced”! This is specially significant because many trinitarian scholars and historians claim these particular early Christians (including Origen who doesn’t quote Zech. 12:10 at all in his existing writings) are the very ones who actually began the development of the trinity doctrine for Christendom! If any of the earliest Christian writers, then, would use a trinitarian interpretation here, it would certainly be these three. Since they do not do so, it must mean that the source for the `look upon me’ rendering originated even later than the time of Ignatius, Irenaeus, and Tertullian (early 3rd century A.D.)!

Also obtained from that site is the following quotation from The Interpreter’s Bible:

Both translation and interpretation of these verses are difficult. It is possible to read, “they will look to me whom they have pierced,” meaning that David’s house and Jerusalem had pierced Yahweh. But piercing [Heb.daqar] elsewhere in the O.T. always means physical violence and usually death (e.g., Num. 25:8; 1 Sam 31:4); it does so expressly in 13:3. The mourning described in vv. 10b-12 is mourning “for him,” the one pierced or stabbed. It seems preferable to take the MT’s object marker before the relative pronoun as indicating an accusative of respect, allowing one to translate “concerning the one whom they pierced” (cf. LXX.). – The New Interpreter’s Bible * Canada * United Kingdom, Volume 7, p.828

Whatever is meant in Zechariah 2:10, we know that it is not stating that it was Jehovah who was pierced for out sins. It was not God who sinned and brought death upon mankind, it was a man, and thus it was also a man who died for our sins, paying the wages of sin for Adam and all who are dying by means of Adam’s sin. (Romans 5:12-19; 1 Corinthians 15:21,22) It was God Almighty who died, then we have no condemnation of sin in the flesh, for such would have not provided such a condemnation, for only a sinless man could provide such. (Romans 8:3) It is because Jesus was a man, who, unlike Adam, proved himself obedient, even suffering as though his flesh was sinful, that God is found to “be just, and the justifier of him who has faith in Jesus.” (Romans 3:26) On the other hand, if Jesus was Jehovah, and thus it was Jehovah who was pierced, then such would, rather than condemn sin the flesh, rather would justify sin in the flesh; it would prove that Adam would have needed to have been Jehovah in order to not disobey Jehovah.

Since Yahweh never has been nor is a man of flesh, nor has Yahweh ever been physically pierced through, if Zechariah 12:10 is referring to Yahweh as the one being pierced through, it would have to be as stated by A. E. Kirkpatrick: “It is Jehovah who has been thrust through in the Person of His representative.” – The Doctrine of the Prophets, page 472.

This same line of thought is what Jesus expressed when he stated: “I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.” — Matthew 25:42.

Thus, we see that Zechariah 12:10 does not give evidence that Jesus is Yahweh, as claimed by some believers in the trinity or oneness doctrines.

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