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268 Structure and the Book ofZechariah
14 D^n 14 10.2
•or 14 10.9; 13.2
15 pm 15 10.9
r^tf* 1 15 7.2,12:8.10 9.11
sntf* 1 * 3 15. ##14,15 7.11, 12, 13.##5,9
8.9,23
•?ip 15 11.3(2x)
D'nb« 15 8.8, 23 9.7, 16; 10.6; /J.4;
72.5, 8; 13.9;
/4.5
Words omitted which occurred in the first vision* 1 : DHK,-[^nnn, p 1 ?, 010,331.
Other words: ]nK, DIR, "irm* 2 , eh», »an«* 2 , pR, KU, p, rra* 5 , ran* 5 , ^m, in* 4 ,
]:n, irr* 2 , or, Rr* 2 , atf'* 1 , nvr TDK TO, jro* 3 , "», •JR'TD, Rfoi +p>* 2 , p>* 2 , mi>,
ntoi^.ritfR-i* 1 ,'ir:n, D'to* 3 , mtf* 1 , ti^ti, a^ntf* 2 , D'jtf* 4 ,'jtf* 4 , nnn.
DTI^N is an important word in its context, and the references in 8.8
and 13.9 provide the strongest link between the major sections of
Zechariah. With them must also be considered 2.15, DU 1 ? '*? rm. But
the other references also appear to have some significance, except for
12.8 (house of David.. .like God). All the others have a pronominal
form, which expresses a significant relationship: Philistia will become
a remnant for our God (9.7); Yahweh their God will save them
(9.16); the inhabitants of Jerusalem have strength through Yahweh
their God (12.5). The shepherd is the agent of 'Yahweh my God'
(11.4). In 14.5 the reading is disputed 1 but the context is of salvation
by a decisive intervention of Yahweh. The strongest statement, which
has most in common with 8.8 and 13.9 is in 10.6, 'for I am Yahweh
their God and I will answer them'.
Zech. 6.15b is a conditional promise, which has been taken to be a
later addition 2 (cf. the exhortation at the end of 8.19). It fits in well
with the thought of Zechariah 1-8 as a whole: judgment came because
the fathers did not 'hearken to (the voice of) Yahweh'. It is, therefore,
1. MT reads 'Yahweh my God'. Most commentators explain this as a mistake
for -pr6K by haplography with the following ^3, and this would explain the absence
of the conjunction. It is plain that the verse has suffered in transmission, and this
seems to be the best solution, except that there is no manuscript support for it. Three
Hebrew manuscripts read 'God', two 'his God' and one 'God of Israel'. See Saeb0,
'Die deuterosacharjanische Frage', p. 114. It is difficult to see any reason why the
prophet should say 'my God' (cf. Rudolph, Haggai, p. 232).
2. See p. 148 n. 1.