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258 Structure and the Book ofZechariah
(seen in the completion of the temple, and suggested by the oil and
light in ch. 4) should be seen as a unity.
Zech. 2.12b is interpreted in two main ways.
1. It continues the prophet's speech, giving a reason for the
oracle of Yahweh that is to follow. 1
2. It begins Yahweh's speech, and the irtf must be emended to
*j*y, probably due to the qualms of later copyists who could
not allow such a direct anthropomorphism. 2
The decision is difficult because both v. 12b and v. 13 begin with »D.
The meaning, however, is not seriously in doubt. It is probably
analagous to Deut. 32.10, 3 and it denotes something precious to
Yahweh. Having said all this, I do not think we can claim that this
expression makes any clear link with other parts of the book. The
passage closest to this is 12.4, which at least refers to Yahweh's eyes,
but uses the plural, and in a different expression.
'This is their "appearance"' was the interpretation of 5.6 favoured
above. There is some affinity between this and 2.12, in that both
passages describe how Yahweh sees the people of the land. However,
the expressions are again different, and the interpretation uncertain.
The references in ch. 9 were dealt with above, and there is no clear
connection that can be made with any other place. Those in chs. 11
and 14 both refer to God's judgment, and are distinctive in giving
special mention to the eye. However, the first is singular (and the eye
is specified) and parallel to 'arm'; the second is plural, and associated
with 'flesh' and 'tongues'. The first is directed against 'in "rbRn, the
second against the peoples that wage war against Jerusalem. These
could still be connected, but the signs are ambiguous, and we must
ignore them.
1. E.g. Mitchell, Haggai, Zechariah, Malachi, and Jonah, p. 142.
2. E.g. Petersen, Haggai and Zechariah, p. 173; Meyers, Haggai, Zechariah,
p. 166; Rudolph, Haggai, pp. 86, 88; following E. Robertson, The Apple of the
Eye in the Masoretic Text', JTS 38 (1937), pp. 56-59.
3. ri33 only occurs in Zech. 2.12. It is usually related to K33, meaning 'gate' in
Targ. Esth. 5.14, or 333 ('perforate'), hence 'opening'; or else an Arabic word
yielding 'pupil'; Dozy suggested 'baby' (BDB, p. 93). Deut. 32.10 has a different
word, p^K, which signifies preciousness in three out of the five places where it
occurs (+ Prov. 7.2; Ps. 17.8).