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13.0 Introduction Studies in Zechariah

1. Zechariah: Introduction. 1. Length: Longest of the Minor Prophets (211 verses, while Hos. has 197)2. Obscurity: "At the beginning of the fifth century AD Jerome called Zechariah the obscurest and longest of the twelve prophets. In the Middle Ages two Jewish scholars called attention to the obscu

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13.0 Introduction Studies in Zechariah

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    1. 13.0 Introduction & Studies in Zechariah Studies in the Scroll of the Twelve

    2. 1. Zechariah: Introduction 1. Length: Longest of the Minor Prophets (211 verses, while Hos. has 197) 2. Obscurity: "At the beginning of the fifth century AD Jerome called Zechariah the obscurest and longest of the twelve prophets. In the Middle Ages two Jewish scholars called attention to the obscurity of this book. Arabanel (d. 1508) said, The prophecies of Zechariah are so obscure that no expositors however skilled have found their hands in the explanation and Solomon ben Isaac, better known as Rashi (1040-1105) said, 'The prophecy is very abstruse, for it contains visions resembling dreams which want interpreting; and we shall never be able to discover the true interpretation until the teacher of righteousness arrives.'" [Smith, R. L. Word Biblical Commentary: Micah-Malachi, 166-167]

    3. 2. Zechariah as a Prophet 1. The name Zechariah probably means, 'Yahweh remembers.' It is a common name in the OT, especially among the priests and Levites in the post-exilic period. [Smith, ibid., 167] 2. Statements in Neh 12.4, 10, 16, suggest that Zechariah was a priest or a Levite and that he became the head of the house of Iddo in his later life. However it is not certain that the Zechariah in Neh 12 is the same as the prophet in the book of Zechariah. Yet it seems evident that Zechariah the prophet, like Ezekiel, was from a priestly family and was also called to be a prophet. [Smith, ibid., 168]

    4. 3. Multiple Authorship Arguments 1. “Preexilic authorship for chaps. 9-14. This may have originated because 11.12f. is quoted in Matt. 27.9f. as a prophecy of Jeremiah. The mention of Ephraim, of Assyria and Egypt as its enemies, of Aramean city-states and Philistine cities all suggest a preexilic date. However, the evidence is not uniform, part dating from before Tiglath-Pileser’s conquest of the Aramean states and portions of Israel, part suggesting a time just before the fall of Samaria, and part referring only to Judah and seeming to look back on Josiah’s death. As a result, scholarship has become fragmented, with some dating chaps. 9-11 and 13.7-9 before 721 and the balance of chaps. 12-14 before 586. Although B. Otzen defends the preexilic date of chaps. 9-10, the preexilic theory has little support today.” [LaSor, Hubbard & Bush, ibid., 492]

    5. 3. Multiple Authorship Arguments 2. “Post-Zechariah authorship of chaps 9-14. Some assign these chapters to a single author, but against the view is fragmented. Eissfeldt prefers ‘the year 332, if only because the allusion is to be found here (v. 3) to the rampart heaped up by Tyre, and more precisely to the period of this year when Alexander made preparations for the siege of Tyre.’ K. Marti and E. Sellin identify the shepherds of 9.8 as ‘Lysimachus, Jason, and Menelaus’ or ‘Simon, Menelaus, and Lysimachus,’ thus bringing the date down to Maccabean times (ca. 160). Further, 11.4-17 is taken as reflecting events of the Maccabean war; the man who is killed in 12.10-14 is Onias III (murdered in 170; Sellin) or Simon (134; B. Duhm).” [LaSor, Hubbard & Bush, ibid., 492]

    6. 3. Multiple Authorship Arguments 3. “Two or more authors for chaps. 9-14, rather than a single ‘Deutero-Zechariah.’ R. C. Dentan dates 9.1-12 to the siege of Tyre by Alexander (332); vv. 13-17 in the period of the Diadochoi or Ptolemaic rule, 10.3-12 in the period when the Ptolemies ruled over Palestine. He rejects a Maccabean date based on the mention of the “Book of the Twelve” in Ben Sirach’s apocryphal book of Ecclesiasticus (49.10; ca. 190); ‘It is hardly possible that any extensive additions could have been made to this collection after the book had attained what was evidently canonical status.” [LaSor, Hubbard & Bush, ibid., 492]

    7. 4. Single Authorship Arguments 1. “Among the various theories in defense of single authorship, Archer holds to a date between 480 and 470 for chaps. 9-14, and accounts for the differences in style to the three or four decades that separate the two parts of the prophecy. Particularly strong is his argument that the language throughout is more in keeping with that of Haggai and Malachi than with the second-century writings from Qumran, and remarkably free of Aramaisms. S. Bullough maintains that ‘the vision or dream writing of the first part, with all its hopes in a new era, is the work of a young man (of about thirty) in 530-518), while the more forbidding and remotely hopeful prophecies of the second part are the work of an older man (of about seventy), when the future of the Persian Empire had become less secure.’ He explains the difference in style and treatment between the two parts by the difference in the author’s age and the changing political circumstances.” [LaSor, Hubbard & Bush, ibid., 493]

    8. 5. The Message of Zechariah 1. Theology of the Second Temple: 1.1 ". . . it is significant that each of the passages in question centers on the construction of the Temple (4:16; 6:15; 2:14-16). This is also central to the night vision: Zechariah’s vocation is to publish the news that Yahweh has returned to build his house in Jerusalem (1:6). Further corroboration can be found in the role tradition ascribes to Zechariah: he and Haggai were ‘sustainers’ of the Temple’s builders (Ezra 5:1-3). Thus the oracular material associated with Zechariah’s vision, together with what little is known of its background, establishes a reasonable presupposition that the composition as a whole deals with the foundation of the Second Temple." [Halpern, The Ritual Background of Zechariah’s Temple Song, CBQ, 40, 1978, p. 168-9]

    9. 5. The Message of Zechariah 1.2 "Zechariah’s night vision . . . rehearses in a mundane framework the ritual of Temple reconstruction, and, in a cosmic or visionary framework, extends and elaborates upon this rehearsal." [Halpern, ibid., 180]

    10. 5. The Message of Zechariah 2. Divine Warrior [Combat-Cycle]: "Zechariah’s night vision, then, assumes the form of the combat-cycle. It begins with angels pleading for the oppressed and penitent Israelites (1:8-12). Yahweh promises rescue (1:12-17) and dispatches two expeditions, an angelic vanguard, as harbingers of his arrival (2:1-9). He calls his people to him (2:10-11) before he spoils the foe (2:12-13), which will lead to his enthronement (2:14-16). In council, he invests Joshua (3:1-7) and sends Zerubbabel against the foe (3:8). Zerubbabel reduces the unassailable mountain (4:6b-7), earning kingship (4:8-10a). Yahweh establishes the cosmic, astrological order (3:9-10; 4:1-6a, 10b-14), executes judgment (5:5-11; perhaps 6:1-8). The diarchs are enthroned (6:9-13), and a palace for Yahweh is erected (6:15). The pattern is that of the Divine Warrior, a common Semitic legacy, refracted through the lens of Israelite culture and history." [Halpern, ibid., 189]

    11. 5. The Message of Zechariah 3. A Theology of Restoration: 3.1 "Zechariah’s visions comprise the doing of theology. In them he is explaining why it is and how it is that Yahweh will right earlier iniquity; why it is that Yahweh will be present in Jerusalem; how it is that the community’s leadership will be organized; how it is that the problem of human error will be addressed; and how it is that the contamination of earlier sin and unclean existence will be expunged." [Petersen, Zechariah’s Visions: A Theological Perspective, VT, XXXIV, 2 (1984), 200]

    12. 5. The Message of Zechariah 3.2 "What Zechariah reports in these visions is initial restoration within the cosmic order. Once Yahweh had decided to act beneficently toward what was now Judah, there were certain processes which must begin, certain issues which must be resolved, certain decisions about community organization which must be broached and all this before humans could do the mundane work of restoration. What we see in the visions is the beginning of restoration on a cosmic plane." [Petersen, ibid., 201-202]

    13. 5. The Message of Zechariah 3.3 Zechariah re-works the Ezekiel plan for restoration: 3.3.1 Scope: Israel > Cosmic 3.3.2 Initiation: Unclear, pos. the Temple > Divine decision 3.3.3 N.J: definite > without limit 3.3.4 How restored: Glory of Temple > No Limit 3.3.5 Priesthood: Zadokite trad. > spec. HP with cosmic rite 3.3.6 Order of P: collegial activity > HP and hierarchy 3.3.7 Rule: nasi (?) > Two anointed ones 3.3.8 Disorder: not presupposed > punished with cov. curse

    14. 5. The Message of Zechariah 4. Apocalyptic Theology: 4.1 “. . . Zechariah has elements of an apocalypse. The prophet is given a series of eight ‘night visions’ (1.7-6.15). The ‘angel of Yahweh’ explains the visions, acting as mediator (1.13f.). The present becomes a symbol of the future (vv. 16f.). No direct statement indicates that Zechariah is given a vision of some event in heaven, but the reference to Joshua standing before the angel of the Lord, and Satan ‘at his right hand to accuse him’ (3.1) may suggest a heavenly scene (cf. Job 1.6-12). Beyond doubt the visions were given to reveal the future, including the announcement of ‘the man whose name is the Branch’ (see Jer. 23.5; 33.15; see also Isa. 11.1), a term which become synonymous with ‘Messiah.’” [LaSor, Hubbard & Bush, ibid., 494]

    15. 5. The Message of Zechariah 4.2 “Recent emphasis has sought to reconstruct the socioreligious setting of the apocalyptic writings. Hanson analyzes the ‘several states within the hierocratic (Zadokite) circles which supplied the impetus for the postexilic restoration.’ The interrelationship between the historical situation and the language and figures of Scripture goes without question.” [La Sor, Hubbard & Bush, ibid., 494]

    16. 6. Zechariah 1-8: Outline 1. Superscription and first oracle 1:1-6 2. Eight night visions and oracles 1:7-6:8 2.1 1st - A man on a read horse and oracle 1:7-17 2.2 2nd - Four horns and four smiths 1:18-21 2.3 3rd - The man with a measuring line and vision 2:1-13 2.4 4th - The accusation of the HP and oracles 3:1-10 2.5 5th - A golden lampstand, two olive tress and oracles 4:1-14 2.6 6th - The flying scroll 5:1-4 2.7 7th - A woman in a ephah 5:5-11

    17. 6. Zechariah 1-8: Outline 2.8 8th - The chariots and the four winds 6:1-8 3. The symbolic crowning of Joshua 6:9-15 4. The question of fasting and morality 7:1-8:23 4.1 The question about fasting 7:1-6 4.2 Reiteration of the words of the Former Prophets 7:7-14 4.3 A Decalogue of promises 8:1-23 4.3.1 Five brief messages of hope 8:1-8 4.3.2 A sermon including two promises and exhortations 8:9-17 4.3.3 Three brief messages about the future 8:18-23

    18. 7. Zechariah 9-14: Outline 1. The 1st Burden 9:1-11:17 1.1 Yahweh’s kingdom in Syria, Phoenicia and Philistia 9:1-8 1.2 The coming of a new king 9:9-10 1.3 Freeing the captives 9:11-17 1.4 A prophetic admonition 10:1-2 1.5 Restoration of Judah and Joseph 10:3-12 1.6 A fable-like taunt song against tyrants 11:1-3 1.7 The shepherd rejected 11:4-17

    19. 7. Zechariah 9-14: Outline 2. The 2nd Burden 12:1-14:21 2.1 The attack on Jerusalem by the nations 12:1-8 2.2 Weeping in Jerusalem over one they had pierced 12:9-14 2.3 Cleansing Jerusalem from sin, idols, and false prophets 13:1-6 2.4 The smitten shepherd, a remnant spared 13:7-9 2.5 The day of battle for Jerusalem 14:1-5 2.6 The new Jerusalem 14:6-11 2.7 The plague on those who war against Jerusalem 14:12-15 2.8 The pilgrimage of the nations to Jerusalem 14:16-21

    20. 8. Structure of Zechariah 9 “Zechariah 9 is a paradigm example of the prophetic adaptation of the league-royal cult ritual pattern . . . .” [Hanson, Paul, The Dawn of Apocalyptic, 315-6] Conflict - Victory 9.1-7 Temple Secured 9.8 Victory Shout and Procession 9.9 Manifestation of Yahweh’s Universal Reign 9.10 Salvation: Captives released 9.11-3 Theophany of Divine Warrior 9.14 Sacrifice and Banquet 9.15 Fertility of Restored Order 9.16-7

    21. 9. Structure of Zechariah 10 “Aside from the prefixed rib against the nation’s leaders, the structure of this poem follows the ritual pattern of the conflict myth . . . .” [Hanson, Paul, The Dawn of Apocalyptic, 329] 10.1-3 (rib vs. leaders) 10.4-6a Combat-Victory 10.4 Yahweh equips himself with Israel as his host 10.5-6a Ritual Conquest 10.6b-10 Salvation: Restoration of the scattered people 10.11 Procession reenacting the victory of the Divine Warrior over Yamm (=Assyria-Egypt) 10.12 Victory Shout

    22. 10. Structure of Zechariah 11 11.1-3 A Taunt Against Foreign Nations Redirected Against Israel’s Leadership. 11.4-17 A Commissioning Narrative Transformed into a Prophecy of Doom. [Hanson, Paul, The Dawn of Apocalyptic, 334-354] “The genre of 11.4-17 has been identified as an allegory, a parable, a vision, or a report of a symbolic act. The verses probably do not fit any of those categories precisely. . . .” [Redditt, Paul L., Haggai, Zechariah, Malachi: The New Century Bible Commentary, 122]

    23. 11. Structure of Zechariah 12 “As a hymn like Psalm 48 indicates, the original royal tradition of the unassailability of Zion comes to expression in a special form of the Divine Warrior Hymn. It includes these basic themes: 1. Attach if the nations against Jerusalem. 2. Yahweh strikes them with panic. 3. Jerusalem is delivered. 4. Celebration of the king’s victory. [Hanson, Paul, The Dawn of Apocalyptic, 359]

    24. 11. Structure of Zechariah 12 “In Zechariah 12 these major themes form the skeleton of the narrative: 1. In verses 1-3 the nations come against Jerusalem. 2. In verse 4 Yahweh strikes the enemy with panic. 3. In verses 5-9 Jerusalem is delivered. 4. In verses 10-14 a ceremony is described.” [Hanson, Paul, The Dawn of Apocalyptic, 359]

    25. 11. Structure of Zechariah 12 “The genre of 12.1-9 is neither a prophecy of disaster nor a prophecy of salvation, but something of both. The basic thrust of the verses was the future victory of Jerusalem (and Judah) over the surrounding peoples.” [Redditt, Paul L., Haggai, Zechariah, Malachi: The New Century Bible Commentary, 128]

    26. 12. Structure of Zechariah 13 13.1 Continues the description of “that day.” 13.2-6 The cleansing of idolatry on “that day.” 13.7-9 Continues 11.4-17.

    27. 13. Structure of Zechariah 14 14.1-2 Threat: gathering of the nations against Jerusalem (This motif has been recast in the form of a salvation-judgment oracle. 14.3 Conflict and Victory: Yahweh intervenes and fights. 14.4-5 Theophany and Procession: Yahweh prepares a processional way in a mountain-rending cataclysm (4-5a) and enters with his holy ones (5b).

    28. 13. Structure of Zechariah 14 14.6-8 Shalom: A new creation supplants the polarities of the old order with the harmony of a new order and the fertility of living waters flowing forth from Jerusalem. 14.9-11 Manifestation of Yahweh’s universal reign: Yahweh alone will reign (9), and his holy mountain will be lifted up over a land (10) which will dwell in security (11).

    29. 13. Structure of Zechariah 14 14.12-15 Covenant Curses: The enemies of Yahweh and his people will be destroyed. (Although the theme of the scattering and destruction of the enemy is well established in the ancient versions of the conflict myth, the unique adaptation here takes the form of the “curses of the covenant.”)

    30. 13. Structure of Zechariah 14 14.16-19 Procession of the Nations: Yahweh’s universal reign will be recognized by the survivors of the nations. 14.20-21 Sacrifice and Banquet: In a sanctified Jerusalem sacrifice and celebration will be renewed. [Hanson, Paul, The Dawn of Apocalyptic, 372]

    31. The Divine Warrior Hymn Paul D. Hanson, The Dawn of the Apocalyptic, 300-315ff.

    32. Exodus 15 Combat-Victory (15.1-12) Theophany of Divine Warrior (15.8) Salvation of the Israelites (15.13-16a) Building of the Temple and Procession (15.16b-17) Manifestation of Yahweh's Universal Reign (15.18)

    33. Baal-Yamm Conflict Threat (2.1 [137]) Combat-Victory (2.4 [68]) Temple Built (4 [51]) Banquet (4.6.39ff [51]) Manifestation of Baal’s Universal Reign (anticipated: 2.4.9-10 [68]; manifested: 4.7.9-12 [51]) Theophany of Divine Warrior (4.7.27-39 [51]) Fertility of Restored Order (anticipated: 4.5.68-71 [51]; effected: 4.7.18-30 [51]; cf. 6.3.6-7, 12-13 [49])

    34. Enuma Elish Threat (I.109-II.91) Combat-Victory (IV.33-122) Theophany of Divine Warrior (IV.39-60) Salvation of the Gods (IV.123-146; VI.1-44; cf. VI.126-127, 149-151) Fertility of the restored order (V.1-66; cf. VII.1-2, 59-83) Procession and victory shout (V.67-89) Temple built for Marduk (V.117-156; VI.45-68) Banquet (VI.69-94) Manifestation of Marduk’s Universal Reign (anticipated: IV.3-18; manifested VI.95-VII.144)

    35. Song of Deborah: Judges 5 Combat of Divine Warrior (5.4a, 20) Theophany (5.4b-5) Victory (5.21) Salvation of Israel (5.31)

    36. Ideology of Royal Cult in Jerusalem Psalm 2; 9; 24; 29; 46; 47; 48; 65; 68; 76; 77.17-21; 89; 97; 98; 104; 106.9-13; 110 Isaiah 11.1-9 Isaiah 42.10-16; 43.16-21; 51.9-11; 52.7-12. Isaiah 59.15b-20; 66.15-16; 63.1-6; 63.19b-64.2. Proto-Apocalyptic: Isaiah 34-35; 24-25

    37. List of Possible Elements Threat Combat Victory Salvation Victory Shout Procession Manifestation of Reign Banquet Shalom

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