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2. Division of Zechariah 63 usually know what at least the consonantal text was even if we cannot understand exactly what it means. We shall accept the MT unless there is strong support from the versions for an alternative reading. We shall not allow structure to determine either the division of the text or a textual reading. 1 Zechariah 1-8 1.1-6: Introduction Despite the fact that this section shows many signs of being redactional it is intended in its present form as an introduction to the words of Zechariah, and is, in any case, too short to subdivide. Even if Mowinckel is right in thinking that there is a core which came from the prophet himself it is impossible to isolate this. The whole section seems to have been composed for its present position rather than elaborated after the book was compiled. 2 1.7-17: The First Vision plus Oracles/Teaching The vision is dated 'On the twenty-fourth day of the eleventh month...in the second year of Darius' and consists of a man riding on a red horse among the myrtle trees, with horses of three different colours behind him. Zechariah asks about them and the angel who spoke with him says he will show him what they are. The man A.T. Jansma (An Inquiry into the Hebrew Text and the Ancient Versions of Zechariah 9-14 [Leiden: Brill, 1949], p. 58), for example, lists 23 references where the versions give a better sense than the MT in the context. But even here, as W. Rudolph says, 'die Schwierigkeiten liegen . .. weniger im Zustand des Textes als in seiner Deutung' (Haggai—Sacharja 1-8—Sacharja 9-14—Malachi [Giitersloh: Gerd Mohn, 1976], p. 165). He feels compelled to emend the text in 9.13, 15, 16, 17; 10.2, 5; 11.15; 12.5; 13.5; 14.6, 18. Of these, only 10.5 is among the 23 references mentioned above. We need to be cautious about uncertain or obscure readings, but feel that it is better to err by being too accepting of the MT than the reverse. The most detailed textual discussion is to be found in B. Otzen, Studien uber Deuterosacharja (Copenhagen: Prostant apud Munksgaard, 1964), pp. 231-72 and M. Saeb0, 'Die deuterosacharjanische Frage: Eine forschungsgeschichtliche Studie', ST 23 (1969), pp. 115-40 (122-32). 1. There are several places where it is tempting to choose a particular division or reading because it yields a pleasing structure, e.g. 'their iniquity' instead of 'their eye' in 5.6. See also p. 72 n. 2 below. 2. See Chapter 3 below.
64 Structure and the Book ofZechariah standing among the myrtle trees (presumably still on his horse) gives the explanation. Verse 11 is noteworthy in that the expression 'the angel of Yahweh' is introduced, and the horses answer him (I) 1 although he has not asked them anything. 'The angel of Yahweh' is here not equivalent to Yahweh, whom he addresses (v. 12). 2 Then Yahweh answers 'the angel who talked with' Zechariah (v. 13). This is the end of the main vision. In vv. 14-17 the angel commands the prophet to proclaim a message concerning Judah and Jerusalem and the nations. It is possible that this is redactional. 3 We must ask whether in vv. 11-13 we are to think of one or two angels. The fact that one asks a question and the other receives the answer suggests only one. It is also possible that 'the angel of Yahweh' has been introduced as an alternative title for the 'man standing among the myrtle trees' (v. II). 4 In any case we have to reckon with the possibility that both vv. 14-17 and (less plausibly) vv. 11-13 are redactional. Several scholars regard the first vision as extending from v. 7 to v. 15, with an addition, vv. 16-17, made by means of 'Therefore'. 5 1. I do not think there is any intended similarity with the story of Balaam's ass here. Perhaps we are meant to supply a rider for each of the other horses, as on the red horse (so, e.g., Calvin, Zechariah and Malachi [repr. Carlisle, PA; Banner of Truth Trust, 1986 (1849)], p. 31, who says 'So I understand the passage; for extremely gross is the idea that the horses spoke'! Cf. Petersen, Haggai and Zechariah, p. 145). Or perhaps this is just a detail of the picture that the writer does not consciously think about. 2. Unless, perhaps, those scholars are right who say that v. 12 is a later insertion, cf. C. Jeremias, Die Nachtgesichte des Sacharja: Untersuchungen zu ihrer Stellung im Zusammenhang der Visionsberichte im Alien Testament und zu ihrem Bildmaterial (Gottingen: Vandenhoek & Ruprecht, 1977), p. 116. 3. The fullest discussion is given by A. Petitjean (Les oracles du Proto-Zacharie [Paris: Gabalda, 1969], pp. 53-88), who concludes that vv. 14b-17 form a literary unity. See the treatment of Zech. 1.1-17 below. 4. Most assume, without discussion, that the angel is the same. E.g. Petersen, Haggai and Zechariah, p. 145; C.L. Meyers and E.M. Meyers, Haggai, Zechariah 1-8 (AB; Garden City, NY: Doubleday, 1987), 'probably the same', p. 115. 5. E.g. S. Amsler, A. Lacocque and R. Vuilleumier, Commentaire de I'Ancien Testament. XI.c. Aggt, Zacharie 1-8, Zacharie 9-14, Malachie (Delachaux & Niestle, 1981), pp. 60-61, 64-65, R. Mason, The Books of Haggai, Zechariah and Malachi (Cambridge: Cambridge University Press, 1977), p. 37, L.G. Rignell (who
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64 Structure and the Book ofZechariah<br />
standing among the myrtle trees (presumably still on his horse) gives<br />
the explanation.<br />
Verse 11 is noteworthy in that the expression 'the angel of Yahweh'<br />
is introduced, and the horses answer him (I) 1 although he has not<br />
asked them anything. '<strong>The</strong> angel of Yahweh' is here not equivalent to<br />
Yahweh, whom he addresses (v. 12). 2 <strong>The</strong>n Yahweh answers 'the<br />
angel who talked with' Zechariah (v. 13). This is the end of the main<br />
vision. In vv. 14-17 the angel commands the prophet to proclaim a<br />
message concerning Judah and Jerusalem and the nations. It is possible<br />
that this is redactional. 3<br />
We must ask whether in vv. 11-13 we are to think of one or two<br />
angels. <strong>The</strong> fact that one asks a question and the other receives the<br />
answer suggests only one. It is also possible that 'the angel of Yahweh'<br />
has been introduced as an alternative title for the 'man standing among<br />
the myrtle trees' (v. II). 4 In any case we have to reckon with the<br />
possibility that both vv. 14-17 and (less plausibly) vv. 11-13 are<br />
redactional. Several scholars regard the first vision as extending from<br />
v. 7 to v. 15, with an addition, vv. 16-17, made by means of<br />
'<strong>The</strong>refore'. 5<br />
1. I do not think there is any intended similarity with the story of Balaam's ass<br />
here. Perhaps we are meant to supply a rider for each of the other horses, as on the<br />
red horse (so, e.g., Calvin, Zechariah and Malachi [repr. Carlisle, PA; Banner of<br />
Truth Trust, 1986 (1849)], p. 31, who says 'So I understand the passage; for<br />
extremely gross is the idea that the horses spoke'! Cf. Petersen, Haggai and<br />
Zechariah, p. 145). Or perhaps this is just a detail of the picture that the writer does<br />
not consciously think about.<br />
2. Unless, perhaps, those scholars are right who say that v. 12 is a later insertion,<br />
cf. C. Jeremias, Die Nachtgesichte des Sacharja: Untersuchungen zu ihrer<br />
Stellung im Zusammenhang der Visionsberichte im Alien Testament und zu ihrem<br />
Bildmaterial (Gottingen: Vandenhoek & Ruprecht, 1977), p. 116.<br />
3. <strong>The</strong> fullest discussion is given by A. Petitjean (Les oracles du Proto-Zacharie<br />
[Paris: Gabalda, 1969], pp. 53-88), who concludes that vv. 14b-17 form a literary<br />
unity. See the treatment of Zech. 1.1-17 below.<br />
4. Most assume, without discussion, that the angel is the same. E.g. Petersen,<br />
Haggai and Zechariah, p. 145; C.L. Meyers and E.M. Meyers, Haggai, Zechariah<br />
1-8 (AB; Garden City, NY: Doubleday, 1987), 'probably the same', p. 115.<br />
5. E.g. S. Amsler, A. Lacocque and R. Vuilleumier, Commentaire de I'Ancien<br />
Testament. XI.c. Aggt, Zacharie 1-8, Zacharie 9-14, Malachie (Delachaux &<br />
Niestle, 1981), pp. 60-61, 64-65, R. Mason, <strong>The</strong> Books of Haggai, Zechariah and<br />
Malachi (Cambridge: Cambridge University Press, 1977), p. 37, L.G. Rignell (who
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