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4. Connections Between Sections ofZechariah 1-14 217
VI Hintergrund: Erlosermacht Gottes [+ Jahwewort]
V2 Niedenverfung der ausseren Feinde
V3 aussere Daseinfiille [+ Jahwewon]
V4 Vergebung der Schuld des Volkes und des Landes
V5 innere Daseinfiille [+ Jahwewort]
V7 Beseitigung der inneren Feinde
V8 Ausblick: Herrschaft Gottes
The structure presented here is based on rather subjective labelling,
and it is impossible to take it seriously as an intended structure, even
though we note the accurate observations it contains. For example, it
is true that VV2-3 are concerned with the punishment of external
enemies, while VV5, 7 look for the removal of 'inner enemies'. It is
not clear that the author thought in these terms.
The second editing, according to Schottler, added V6, together with
various motifs (horn, high priest as mediator of salvation, woman in
the ephah, and four winds) and Yahweh-words (2.10a, 12-13; 4.6a, 7,
10, [8-9]; 6.8). He dates this in the middle of the fifth century BC,
around the time of Nehemiah.
It is very strange that Schottler should have omitted V6 from the
procedure so far. His discussion of 5.1-4 1 is characteristically detailed
but yields almost nothing of substance. He notes that it is unclear who
the prophet's 'Gesprachspartner' is (unlike 4.1-14; 5.5-11); he notes
that, although the prophet sees and understands the vision, the one
who speaks with him asks again about the picture (which does not
seem strange to me) and the measurements given by the prophet play
no further part in the explanation of the vision; and finally, he notes
the difficulties involved in translating vv. 3b-4. Uncertainty should not
lead to a speculative conjecture with far-reaching consequences.
The next stage is placed at the end of the fifth century or in the
fourth century BC. Two 'Zeichenhandlungen' are added (stone on the
headband of the high priest 3.8a, 9a, b; crown on the head of the high
priest, 6.9, lOb, 11, 13a).
Finally, in the third century BC, the 'Mahnrede' (1.1-6) and the
'Mahnwort' (6.15b) are added, and the introduction (1.7) is revised.
I have little confidence in this radical traditio-historical approach to
the text, which seems to build so much on so little. However, this is
not the place for a detailed critique of this aspect of Schottler's work.
1. Gott inmitten seines Volkes, pp. 126-33.