11:1-2 AND ZECHARIAH 3:8; 6:12
4. An Analysis of Zechariah 3:8; 6:12
4.2. Zechariah 3:8
4.2.2. A Literary Analysis of Zechariah 3:1-10
4.2.2.1. A Philological Discussion
The unit presents a large amount of imagery which characterises the visionary scene of the passage. The description of this fourth vision is set as a meeting of a divine committee. It is introduced by the phrase “or you are men” (v. 8). The oracle is expressed in symbolic language (Jauhiainen 2008:501). Semah, referring to Joshua and later to Zerubbabel (in chapter 4) characterises the vision-oracle (Jauhiainen 2008:502). Joshua, the high priest, and the figure of Zerubbabel are indicated as key role players for the leadership in Judean community after the Exile (Andiňach 1998:1186). The role played by the messenger is that of a „mediator‟ between the prophet and the „reality of God‟ (Andiňach 1998:1186).
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In the section 3:1-10, the prophet uses a new term sānip, „diadem,‟ instead of misnepet, „turban.‟83 In Isaiah 62:3, sānip, „diadem,‟ occurs in a synonymous parallelism with ‘atereth tiph’ereth, „the crown of glory or splendour‟ (cf. Jer. 13:18).
Here, it is clearly used to signify royal authority and power. It means that the non- priestly or royal symbol has been applied to the high priest, a usage that must be intentional and fully within the prophet‟s overall purpose, cf. 3:5, 14 (Meyers and Meyers 1987:351). In a poetic style, the unit portrays a ritual or cultic presentation for Joshua‟s expanded role in a newly defined office of high priesthood. It is expressed by some phrases such as “high priest” (v. 1); “diadem” (v. 5) and “render judgment in my house” (v. 7). (1987:213; Cody 2000:354).
The focus of the unit is on verse 8, especially, on the formula, shema’na meaning
„please listen.‟ It refers to Joshua and his friends. A causal particle ki, in the Hebrew syntax, introduces three clauses in the verse. The first clause is translated as „for these men are of good omen‟; or „for these men are a sign.‟ The second ki serves as a subordinating conjunction that introduces a subordinating sentence in 3:8 (Petersen 1985:209). The phrase eth-‘aveddī semah (my servant the branch) is made clear by the use of the second emphatic word ki. The introductory particle hinneh reinforces the message the prophet announces. Then, „my servant the branch‟ is the direct object introduced by the prefix eth in verse 8. It is applied to the Davidide who is not excluded from this visionary scene but rather is included in terms of expected time to come. During this time, the city and its people would be restored (Petersen 1985:209;
Meyers and Meyers 1987:352).
The pericope closes on a statement that people would call their neighbours to visit them under a vine and a fig tree (3:10). The symbol of things to come suggests, through Zerubbabel and Joshua, a „loyal leader‟ to come. This expresses hope for a better future in the Judean context of life. It implies reconciliation of the people among them and with Yahweh.
83 The NRSV translates the word sānip as „turban.‟ I consider indifferently „turban for diadem.‟
96 4.2.2.2. A Translation of Zechariah 3:8
Please listen O High Priest Joshua, you and your associates who are settled before you, for you are men of good omen.84 I am going to bring my servant, the ‘branch.’
4.2.2.3. Significant Words
In this section, I will analyse only two important words referring to the unit of my interest. Mal’ak Yhwh which means „the messenger or angel of Yahweh‟ and satān meaning „the accuser or adversary‟ highlight the understanding of the fourth vision in this unit. God‟s messenger or angel, through whom he speaks, presides over the meeting (3:1-5). In spite of this, the accuser or adversary opposes. In a forensic context, an accuser functions as a prosecutor (Cody 2000:355). In Zechariah‟s epoch, satān connotes only a trouble maker (or accuser, or adversary as indicated above). In this passage, the accuser has raised an opposition against Joshua, the high priest, but the accusation itself is not indicated. It may be directed at some acts only known to Zechariah‟s contemporaries. There were probably some persons who would have been hostile to Joshua. They would have claimed that he was unworthy of the high priest‟s office. It may simply be the fact that they lived during the Exile (Cody 2000:355). In any case, a ritually pure diadem was placed on Joshua‟s head under the supervision of God‟s messenger (v. 5). It symbolises Joshua‟s occupying the position of high priest under divine auspices (Cody 2000:355; Rogerson 2003:723).
4.2.2.4. The Structure of the Unit
This unit is a sequence of the night visions moving from the rebuilt city through the protecting presence of God to the city‟s sacral leadership (Cody 2000:354). The visionary scene is set as a meeting led by the divine leadership. God does not appear visibly in the night visions of the prophet Zechariah. Nevertheless, God speaks through a messenger and presides over the meeting. Joshua and his colleagues are told
84Apparatus Criticus indicates that the Codex of Leningrad has hemmah which means „things to come,‟
while the Syriac version translates the same word as plural. I hold here the lectio brevior of the Codex of Leningrad.
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of the specific form of Yahweh‟s action. Yahweh is bringing an individual, „my servant the branch.‟ This metaphoric language lends a style of drama which expresses the immediacy of the arrival of „the loyal leader,‟ semah (Petersen 1985:210; Meyers and Meyers 1987:355).
The enigmatic style of this passage does not make it easy to provide a meaning for the sign in a text. The text in its entity is in an imagery language. Nevertheless, these men are a symbol, behold I am bringing my servant, „branch.‟ The most obvious symbolic character is expressed by „branch.‟
The clean, or ritually pure diadem placed on his head under the supervision of God‟s messenger (v. 5) suggests his ordination as high priest under divine auspices (Cody 2000:355). The divine oracle that follows (vv. 6-10) seems disparate and not united.
Nevertheless, verse 7 describes the administration of the temple and the temple courts under the jurisdiction of the high priest. Joshua‟s responsibility made him a subject living in conformity with God‟s law. Therefore, the unit 3:1-10 contains a vision and oracle which have to do with Joshua and his office which is coherent.
4.2.3. Conclusion on the Meaning of Zechariah 3:8
In Zechariah‟s oracle (3:8), semah is used in its metaphoric sense as it is in Jeremiah (23:5; 33:15). Furthermore, semah is an epithet of „my servant‟ from the Davidic lineage (Cody 2000:355). A „loyal leader‟ would build the temple and sit upon the throne. In this oracle, the expected „loyal leader‟ from and out of the Davidic line is first, Zerubbabel, Joshua and colleagues as „branch.‟ They respectively were the civil and religious leaders with associates who would re-construct a type of posterity to the patriarchs. This posterity is now symbolised by the Davidic line and the priest-Levites (Gen 13:16; 15:5; 22:17) (Couturier 2000:291). The „true shoot‟ symbolising a „loyal leader‟ to come was an expected reality for a better future in Judah. Second, the sprouting forth of „my servant the branch‟ fulfilled the arrival of the „loyal leader‟ to set up the social order in society.
98 4.3. Zechariah 6:12