By Janet E. Tollington
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Additional info for Tradition and Innovation in Haggai and Zechariah 1-8 (JSOT Supplement Series)
Example text
1. The Literary Composition of Haggai and Zechariah 1-8 35 the LORD) but since this figure also appears in the first vision1 this issue cannot be used to support arguments that the fourth vision differs from the others in a unique way. It is accepted that the vision in question is the only one in which a named, historical person (that is, Joshua) appears but since the substance of the individual visions is different this does not provide a reason to doubt its authenticity. There is a great tendency in contemporary scholarship to discover points of similarity in biblical passages and to use them to justify hypotheses about their common origins or authorship.
However, they are the only specific references to Zerubbabel in Zechariah 1-81 and without other supporting evidence any claim that Zechariah prophesied directly to the governor has to be conjectural at this stage. The function of the oracles is to emphasize the importance of ZerubbabeFs role in connection with the temple and to show that this was a divine appointment. 2 If this is so, these oracles present an opposing viewpoint to those appended to the vision relating to Joshua. As Zerubbabel disappeared from prominence abruptly, possibly before the temple was completed, it follows that any struggle for supremacy between the two figures must have occurred while Zechariah was active or very soon afterwards.
17 contains the word JWD (habitation) which could refer to his heavenly abode rather than the earthly temple. This would be appropriate for words spoken before the temple had been rebuilt. 5. For example Ackroyd, Exile, p. 181; Mason, Haggai, p. 45. Both Hab. 20 and Zeph. 7 are generally attributed to a period towards the end of the monarchy. 1 It is equally possible that the compiler of this section included the standard formula at the end as it was appropriate in the context of the previous vision.
