Turban and Crown Lost and Regained: Ezekiel 21:29-32 and Zechariah's Zemah

Abstract

(ProQuest: ... denotes formulae omitted.) The visions and prophecies recorded in the book of Zechariah have long puzzled scholars.1 Among the more challenging ones are the prophetic sign-acts connected to the appearance of ... in Zechariah 3 and 6:9-15. Who is this enigmatic figure? What is his relationship to Joshua and the priesthood? In this essay, I will first offer brief summary of earlier attempts to answer these questions and then proceed to suggest new interpretation of the data. I will argue that, among other texts, Ezpk 21 -.29-32 (Eng. 21:24-27) presents us with an interpretative key to these two passages from Zechariah. I. PAST INTERPRETATION As is the case with most exegetical puzzles, there are number of variations also among the solutions offered to the puzzle of ... (hereafter Zemah),2 Joshua, and Zerubbabel (who appears only in Zechariah 4). However, it is nevertheless possible to identify majority view.3 According to this view, Zechariah 3 and 6 envisage form of diarchy, shared rule of the high priest and Davidic king, and these chapters thus testify to the rise of the Zadokite priesthood as political power in the postexilic Jewish community.4 As for Zemah, the original oracles referred to Zerubbabel-or even Joshua-instead, but for one reason or another, this was changed in the process of redaction. This traditional reading of the data has recently been challenged by more than one interpreter. A major contribution has been offered by Wolter H. Rose, whose monograph focuses on Zemah and Zerubbabel.5 Some of his main conclusions are as follows:6 (1) Zemah is future messianic figure and not to be identified with Zerubbabel (or Joshua); (2) attempts to consider parts of the oracles in ch. 3 and 6:9-15 as secondary may appear to solve some problems but are based on dubious grounds;7 (3) although the high priests influence in the temple is expanding (ch. 3) and he may possibly function as counselor to the coming ruler (ch. 6), there is no evidence in the book of Zechariah for diarchy or the emergence of the priesthood as political power. Another nontraditional reading has been proposed by Mark J. Boda, who agrees with Rose on most issues but sees Zechariah as emphasizing the continuing influence of prophetic and royal streams in texts traditionally interpreted as promoting the extension of priestly prerogatives.8 According to Boda, Zechariah has been influenced by-and clearly alludes to-the Jeremianic tradition of enduring but separate royal and priestly lines.9 Zechariah's agenda vis-a-vis the leadership is thus to restrain priestly aspirations rather than endorse them as has been argued in the past.10 It is beyond the scope of this essay to offer detailed response to these three readings, but I will interact with them where appropriate. My own interpretation follows in many ways the freshly beaten path of Rose and Boda, yet departs from it at certain key points.11 II. A NEW PROPOSAL Zechariah's wide knowledge and use of earlier books and traditions is well known.12 Indeed, many details and motifs of Zechariah can be fully appreciated only when seen in light of their treatment by earlier prophets, and the present pericopae are no exceptions. While this is not the occasion for an extended survey of Zechariah's employment of existing traditions, couple of comments are nevertheless appropriate, given the topic of the essay. First, the very opening word of Yahweh (1:1) coming to Zechariah refers three times (w. 4-6) to the earlier prophets and their words.13 These (and later references, 7:7,12) suggest both Zechariah's familiarity with earlier prophetic traditions and their importance to the interpretation of his own message. As Michael Fishbane has noted, a learned preoccupation with older prophetic language is characteristic of late biblical prophecy, and Zechariah is no exception.14 Second, while some of Zechariah's prophetic language is clearly stereotypical and it is possible to discern simple and echoes in the text, there are also allusions that evoke specific earlier text or tradition that can shed light on the text containing the allusion. …