130. - Collection Point® | The Total Digital Asset Management System
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130. - Collection Point® | The Total Digital Asset Management System

130. - Collection Point® | The Total Digital Asset Management System 130. - Collection Point® | The Total Digital Asset Management System

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4. Connections Between Sections ofZechariah 1-14 291 I do not think it is possible to reduce this to a neat diagram without distorting the picture (which, hopefully, at present is not prejudiced by preconceived ideas about structure). It is clear that there is a unity about the whole, despite the wide variety of materials from which this is composed. It seems likely that this is the case because the writers/ editors had certain interlocking concerns: those that are listed in the Summary of Results below (a 1 to g 1 ) which can probably be traced back to those of Zechariah himself and his contemporaries. The structure that does appear may be described in simplified terms as a sort of multi-layer sandwich, where the 'bread' consists of passages concerning the enemies of Judah and Jerusalem: it contains varying amounts of judgment and/or salvation for the enemies and for Judah/Jerusalem. The climax is that the nations are given the same opportunity to worship Yahweh as Judah's. The 'filling' concerns the question of leadership. Here there are also variations in content: the right leader is to be installed and bad leaders purged; cleansing is to be achieved somehow in connection with God's representative. 1 Contacts between Zechariah 1-8 and 9-14 according to Mason There are at least 34 places where Mason, in his thesis of 1973, comments upon similarities between different parts of the book of Zechariah. They are as follows. 2 On 9.1-8 1. Zech. 9.1 and 6.8; inrmo and imn (9.1; 6.8), noting the ambiguity in both passages (pp. 4-6). 2. Zech. 9.1-8 and 6.1-8. 1. There is no generally agreed interpretation of 12.10. Traditionally Christia exegetes have taken it to refer to the messiah, but many argue (like Mitchell, Haggai, Zechariah, Malachi and Jonah, p. 330) that the pierced figure belongs to past history, and that this rules out a messianic interpretation. It is difficult to be sure o the chronology intended in this section of Zechariah, where so much is mysterious and obscure. In view of the way that the book holds together, and the similarities with the 'smitten shepherd', it seems to me that the pierced one must be, in some sense, Yahweh's representative, whether past, present or future. See Mason, Zechariah 9-14, pp. 233-40, for a discussion of the various views. 2. The fullest presentation of Mason's views is in the thesis. Since this is still unpublished, it seems worthwhile to present what he says in some detail.

292 Structure and the Book of Zechariah The first (6.1-8) is followed immediately by a promise of the completion of the Temple and the institution of a divinely-ordained leadership. Zech. 9.1-8 also culminates in a promise that Yahweh will again encamp at his house and offer the protection of the divine presence and leadership of his people. Both thus have been editorially arranged [emphasis mine] so that they lead towards a Zion-centred tradition. It is possible, then, that in this opening oracle, themes of proto-Zechariah's teaching are being taken up and made the basis for the expression of eschatological hope (p. ID- 3. Zech. 9.3 and 10.5, mxin CTCD, used as a term of contempt in the latter, as in Mic. 7.10 (and also Ps. 18.42 = 2 Sam. 22.43) (p. 19). 4. 'Spiritual renewal' for foreigner and home-born alike; cf. Philistia in 9.6-7, Zech. 3, 5. '. ..breadth of vision and universalist thought somewhat akin to the circles in which the final form of the oracles of Zech. 1-8 took shape' (pp. 26-27). 5. Zech. 9.8 mentions 'the house' of Yahweh. The Targum renders 'JT3n as it does 2.14, where 'in my holy house' is also added. The Targum also adds 'like a wall of fire' based on 2.9 (p. 29). 6. Zech. 9.8, rD^o. He notes Jansma (who thinks that the pointing of MT preserves two readings: n/»3XQ, and may 'continuate' a third variant in the 'apparently redundant' 3tfm -aun), 1 and Sa5b0, 2 who relates n32£a and atztai "Qua, seen respectively as two variants, to: a. Zech. 1.16-17, in which the 'house' is also central, and which also contains the word T\i). b. Zech. 7.14 which has been noted above (p. 30). 7. Zech. 9.8 rounds off vv. 1-7 with the promise that God will protect his people, cleansed and forgiven, stripped of all false self-reliance and cultic apostasy... from the Temple... This echoes the themes of the divine return to Jerusalem and protection of it, the cleansing and renewing of the people, and the making of the Temple a centre for all, Israelite and foreign alike, to come and worship, themes, all of which, are prominent in proto-Zechariah (pp. 30-31). 8. '3'ua. Saeb0 noted how much emphasis there is on the 'eye' of Yahweh in Zechariah 1-8. 3 1. Zechariah 9-14, pp. 69-70. 2. 'Die deuterosacharjanische Frage', pp. 159-61. 3. 'Die deuterosacharjanische Frage', p. 161; also see above, pp. 254-57.

292 Structure and the Book of Zechariah<br />

<strong>The</strong> first (6.1-8) is followed immediately by a promise of the completion<br />

of the Temple and the institution of a divinely-ordained leadership.<br />

Zech. 9.1-8 also culminates in a promise that Yahweh will again encamp<br />

at his house and offer the protection of the divine presence and leadership<br />

of his people. Both thus have been editorially arranged [emphasis mine]<br />

so that they lead towards a Zion-centred tradition. It is possible, then, that<br />

in this opening oracle, themes of proto-Zechariah's teaching are being<br />

taken up and made the basis for the expression of eschatological hope<br />

(p. ID-<br />

3. Zech. 9.3 and 10.5, mxin CTCD, used as a term of contempt in the<br />

latter, as in Mic. 7.10 (and also Ps. 18.42 = 2 Sam. 22.43) (p. 19).<br />

4. 'Spiritual renewal' for foreigner and home-born alike; cf.<br />

Philistia in 9.6-7, Zech. 3, 5. '. ..breadth of vision and universalist<br />

thought somewhat akin to the circles in which the final form of the<br />

oracles of Zech. 1-8 took shape' (pp. 26-27).<br />

5. Zech. 9.8 mentions 'the house' of Yahweh. <strong>The</strong> Targum renders<br />

'JT3n as it does 2.14, where 'in my holy house' is also added. <strong>The</strong><br />

Targum also adds 'like a wall of fire' based on 2.9 (p. 29).<br />

6. Zech. 9.8, rD^o. He notes Jansma (who thinks that the pointing<br />

of MT preserves two readings: n/»3XQ, and may 'continuate' a third<br />

variant in the 'apparently redundant' 3tfm -aun), 1 and Sa5b0, 2 who<br />

relates n32£a and atztai "Qua, seen respectively as two variants, to:<br />

a. Zech. 1.16-17, in which the 'house' is also central, and<br />

which also contains the word T\i).<br />

b. Zech. 7.14 which has been noted above (p. 30).<br />

7. Zech. 9.8 rounds off vv. 1-7<br />

with the promise that God will protect his people, cleansed and forgiven,<br />

stripped of all false self-reliance and cultic apostasy... from the<br />

Temple... This echoes the themes of the divine return to Jerusalem and<br />

protection of it, the cleansing and renewing of the people, and the making<br />

of the Temple a centre for all, Israelite and foreign alike, to come and worship,<br />

themes, all of which, are prominent in proto-Zechariah (pp. 30-31).<br />

8. '3'ua. Saeb0 noted how much emphasis there is on the 'eye' of<br />

Yahweh in Zechariah 1-8. 3<br />

1. Zechariah 9-14, pp. 69-70.<br />

2. 'Die deuterosacharjanische Frage', pp. 159-61.<br />

3. 'Die deuterosacharjanische Frage', p. 161; also see above, pp. 254-57.

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