By Anthony Robert Petterson
It demanding situations the scholarly consensus, going again to the thesis of Julius Wellhausen, that the excessive priest took over the function and prerogatives of the pre-exilic monarch within the early post-exilic interval. as a substitute, Zechariah simply envisages Joshua the excessive priest being reinstated to the temple tasks that have been undertaken earlier than the exile. additionally, Zechariah doesn't establish Zerubbabel because the promised destiny Davidic king ("Shoot"). relatively, Zechariah demonstrates a desire for the recovery of a Davidic king who could have a key position in temple construction after the time of Zerubbabel.
The trust that Zechariah Sept. 11 and 12-14 are oracles that search to reinterpret prophecies that experience turn into difficult can be challenged. there is not any robust proof that the desire for the home of David in Zechariah 9-14 contradicts the presentation of Zechariah 1-8. This thesis indicates how those later chapters proceed and enhance the various subject matters with regards to the Davidic wish in Zechariah 1-8.
The photograph of the Davidic desire that emerges from the booklet of Zechariah is in step with the expectancies of previous prophets and confirms that the booklet, whilst learn as an entire, presents a robust impetus for later messianism within the post-exilic interval.
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Extra info for Behold Your King: The Hope For the House of David in the Book of Zechariah
Zechariah 9:9–10 and 12:8 speak of a coming messianic king who wins a victory, with the house of David again being established at the head of his people. ”73 68. W. Rudolph, Haggai–Sacharja 1–8–Sacharja 9–14–Maleachi (KAT; Gütersloh: Gerd Mohn, 1976), 130. 69. Ibid. 70. , 131. 71. S. Amsler, “Aggée, Zacharie 1–8,” in Aggée, Zacharie, Malachie (ed. S. Amsler, A. Lacocque and R. ; Geneva: Labor et Fides, 1988), 91, believes Zech 3 is a late addition, and 6:9–15 has been revised. For a summary of Amsler’s view of the hope for the house of David in Zechariah, see S.
137 134. Lamarche, Zacharie IX–XIV, 112–13. E. by a single author who arranged a group of twelve diverse pericopes into a chiastic structure. 135. , 124–47. More recently, D. C. Mitchell, The Message of the Psalter: An Eschatological Programme in the Book of Psalms (JSOTSup 252; Shef¿eld: Shef¿eld Academic Press, 1997), 199–242, has also discerned an eschatological programme in chs. 9–14. Mitchell’s wider thesis is that the Psalter bears some similarity to the eschatological programme of the prophets.
53. Boda, “Figuring,” 61. 54. , 63, 65. 55. ). He believes that someone then undertook to present the whole in a more optimistic light by adding 12:1–13:6 and ch. 14. 56. , 241. 57. R. A. Mason, Preaching the Tradition: Homily and Hermeneutics After the Exile (Cambridge: Cambridge University Press, 1990), 208–9. See also R. A. 59 While there is a future Davidic hope for Mason, its signi¿cance is greatly reduced. He proposes that what we have in chs. 60 He notes that the king in 9:9–10 is passive, with God himself the active agent of deliverance.