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2. Division of Zechariah 67
2.77: Injunction to silence
This verse stands apart from both preceding and succeeding verses,
although it is entirely appropriate here, as has been recognized by
Petitjean, Rudolph and others. The proposed actions of Yahweh have
been outlined. All flesh should remain in awed silence because he has
roused himself and the earth will no longer be left at rest. We shall
include it with the preceding section for convenience: it is too short
for any other course of action.
3.1-10: The Fourth Vision
This vision is unique in several ways, as C. Jeremias (among others) 1
has shown. It begins with »3tm (but cf. 2.3); it is the only vision of
a historical person rather than symbolic persons and things
(notwithstanding the addition of Zerubbabel to Zech. 4); 'the angel
who talked with' Zechariah plays no part, but only the 'angel of
Yahweh' (vv. 1, 6) or simply 'the angel' (v. 4); Zechariah himself
asks no questions but makes a suggestion directly to those concerned
in the vision (v. 5); the meaning of the vision is given implicitly
(vv. 2, 7; cf. 1.9; 2.2 etc.). Jeremias also mentions the fulness of
detail and liveliness of the presentation, which is approached only
otherwise by 2.5-9, and comments on the change that the omission of
3.1-7 makes to the structure of the series (see below). Finally, Joshua
is linked with Zerubbabel in ch. 4, where he does not seem to be so
prominent as he is here (but see 6.11).
These points do not conclusively prove the work of another hand,
since it is not possible to predict the range of variations that a particular
writer might employ—certainly not on the basis of the sample of
Zechariah's work available to us. Still, it is necessary for us to bear in
mind the possibility that 3.1-7 is from a later writer.
The case for treating vv. 8-10 as redactional is stronger. Verse 7
forms a satisfactory conclusion to the vision account; v. 8 opens with
an imperative, appropriate to the beginning of a new section, and
introduces elements not mentioned previously, but which are taken for
granted: the men 'of good omen' who sit before Joshua and the 'stone
of seven eyes/springs'. Petitjean regards vv. 8-10 as part of an
original cycle of oracles. Verse 10 itself is a rather traditional
1. Die Nachtgesichte, pp. 201-203.