DOCSLIB.ORG

Joshua the High Priest and the Interpretation of Zechariah 3

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Joshua the High Priest and the Interpretation of Zechariah 3 Joshua the High Priest and the Interpretation of Zechariah 3 JAMES C. VANDERKAM University of Notre Dame Notre Dame, IN 46556 TkE PROPHECIES OF ZECHARIAH are one of the most important sources for reconstructing the status of the high priest at the time of the return to Zion. Joshua, the first to hold the office after the exile, is mentioned in Ezra as a leader of the first group that returned to Jerusalem (2:2 = Neh 7:7; 1 Esdr 5:5, 8). Ezra 3:2 further identifies him as a son of Jozadak, who was in turn the son of the last reigning high priest of the first temple (2 Kgs 25:18; 1 Chr 6:15; Jer 52:24). Joshua himself is never given the title high priest in Ezra—a fact which is in harmony with the tendency of the book to avoid titles.1 Among the activities of Joshua, the book notes that he participated in constructing the altar, that he offered sacrifices on it, joined in starting construction of the second temple, and played a role at least at the beginning of the successful drive to complete the structure (3:1-13; 5:1-2; 1 Esdr 5:47-58; 6:1-2). Strangely, he does not figure in the celebratory passage about the dedication of the temple (6:15-22; 1 Esdr 7:4-15). His only other appearance in Ezra is in 10:18 (1 Esdr 9:19), where it is reported that some of his descendants married foreign women whom they agreed to expel under heavy pressure from Ezra. If one had access to Ezra and 1 Esdras alone, one would learn little about the status and normal day-to-day responsibilities of the high priest, and still less about what people expected from this official. The prophecies 1 S. Japhet, "Sheshbazzar and Zerubbabel Against the Background of the Historical and Religious Tendencies of Ezra-Nehemiah," ZAW 94 (1982) 73-76, 82-89. 553 554 THE CATHOLIC BIBLICAL QUARTERLY I 53, 1991 of Haggai do little to rectify the situation. Joshua is named five times in the little prophetic work; in each case he is identified as the high priest and as the son of Jehozadak (1:1,12,14; 2:2,4). His name always follows that of Zerub- babel, and he is not included with the Davidic heir in the oracle that con­ cludes the book (2:20-23). Here one learns nothing about his activities beyond what Ezra records. It is only from the visions and oracles of Zechariah that one gains a fuller impression about what at least one person thought the duties of Joshua should be. He is named in chaps. 3 and 6 (3:1,3,6,8,9; 6:11), and chap. 4 represents him as one of the two "sons of oil." Zechariah, like Haggai, uses the title "high priest" for him (3:1,8) and also mentions his father Jehozadak (6:11). The much-disputed oracle in 6:9-15 speaks of crowns for Joshua and for someone termed Branch; it offers the picture found consistently in the book: Joshua and a Davidic ruler are dual heads of the new community. But chap. 3 alone focuses on Joshua, as it deals with his investiture, his roles in the new temple, and the effect for the nation. The chapter divides neatly into two parts. Vv 1-5 describe a visionary scene in the heavenly courtroom, a scene that is clearly marked off from the preceding section by the introductory verb *aim. V 6 then introduces an oracle from the Lord which is delivered by his angel; it extends from ν 7 to the end of the chapter. Zech 4:1 begins a new unit, as one can infer from the fact that the angel who arouses Zechariah from his sleep is called "the angel who talked with me," a designation that is absent from chap. 3. The person who was responsible for the present shape of Zechariah 1-8 has made a successful attempt to call attention to the vision of chap. 3 both by the place where he has situated it and by the special features that he has given to it. With chap. 4, it occupies the middle place in the sequence of eight visions in 1:7-6:15, all of which are presented as if they came to the prophet on the night of the 24th day of the 11th month in Darius' second year. Among the unique traits of chap. 3, are the following: (1) It lacks the interpreting angel who normally speaks with Zechariah, with the result that the seer is unable to question him about what he sees. (2) The prophet sees a historical char­ acter who is identified by name. (3) The satan is mentioned. (4) Someone shows Zechariah the vision (elsewhere, he sees it).2 In this paper I will address some of the exegetical issues encountered in Zechariah 3, especially the background against which the oracle in 3:8-10 2 See C. L. Meyers and Ε. M. Meyers, Haggai, Zechariah 1-8 (AB 25B; Garden City, NY: Doubleday, 1987) 179, 213-15; C. Jeremías, Die Nachtgesichte des Sacharja (FRLANT 117; Göttingen: Vandenhoeck & Ruprecht, 1977) 201-3. JOSHUA IN ZECHARIAH 3 555 should be read. Part I surveys the visionary section (w 1-5); part II deals with the oracular material in w 6-10 and the dominant ways of interpreting w 8-10; and part III advances a new proposal for understanding w 8-10. The whole is meant to be a contribution toward reconstructing the position of the high priest in the early postexilic period. I. The Vision (3:1-5) The visionary scene is a courtroom in which the principal characters in order of appearance are: Joshua, the angel of the Lord, the satan, the Lord, and possibly Zechariah (v 5). The reader is ushered into the drama in mid-act because the first words exchanged presuppose that an accusation has been made by the satan against Joshua. The Lord rebukes the accuser and char­ acterizes himself as the one who has chosen Jerusalem (cf. 1:14-17; 2:1-5, 10,16 [Engl. 1:18-21; 2:6,12]). At the end of ν 2 the Lord refers to someone or something as a "brand plucked from the fire."3 Although Jerusalem is the nearest possible referent to the pronoun m, the context proves that the graphic expression describes Joshua. Jerusalem, of course, is considered a feminine noun (see the suffixes in 2:6,8,9 [Engl. 2:2,4,5]). Moreover, the situation virtually requires that Joshua be the one intended. Twice it is said of him that he is clad in filthy garments (3:3,4). The word translated "filthy" (D*MX) is used here alone in the Bible, but its nominal cognates (rw'x, nx$) express the filth of human excrement (Deut 23:14 [Engl, ν 13]; 2 Kgs 18:27) and a drunkard's vomit (Isa 28:8).4 Thus, Joshua's clothing was not a little soiled; it was thoroughly filthy and beyond cleaning. It has been suggested that in this case the image is consistent with the designation of Joshua as a "brand plucked [literally: saved, rescued] from the fire"; his clothing became soiled as a result of being burned.5 It is reasonable to suppose that the reference is to Joshua's experience in exile, specifically in Babylon.6 Perhaps the wording itself suggests as much. The term translated as "brand" is τικ, which occurs rarely in Biblical Hebrew 3 All biblical citations are from the RSV 4 BDB, 844. 5 D. L. Petersen, Haggai and Zechariah 1-8 (OTL; Philadelphia: Westminster, 1984) 193. 6 B. Uffenheimer, The Visions of Zechariah: From Prophecy to Apocalyptic (Jerusalem: Kiryat Sepher, 1961 [Hebrew]) 97; Jeremías, Die Nachtgesichte des Sacharja, 207-9; Petersen, Haggai and Zechariah 1-8, 195; Meyers-Meyers, Haggai, Zechariah 1-8, 185-88. Cf. H. Mitchell, A Critical and Exegetical Commentary on Haggai, Zechariah, Malachi, and Jonah (ICC; Edin­ burgh: Clark, 1912) 150 (= Mitchell, Zechariah in future references); L. G. Rignell, Die Nacht- gesichte des Sacharja (Lund: Gleerup, 1950) 111. 556 THE CATHOLIC BIBLICAL QUARTERLY I 53, 1991 but resembles the name of the southern Babylonian city Ur from which Abram had come (Gen 11:28,31; 15:7; Neh 9:2). In later versions of the Abram stories, this city-name, interpreted as the Hebrew word for "fire, flame," served as a convenient springboard for the idea that Abram burned the idol temple in Ur, the event which caused him to leave the area because of the danger in which it put him (see Jub. 12:12-15). In some later stories Joshua himself is said to have been rescued from a Babylonian furnace (cf. Isa 31:9, where τικ and ΎΙΙΠ are parallel with one another).7 Perhaps Zechariah knew of such embellishments of the Abram stories and chose his words accordingly. In the verses that follow, Joshua's offensive clothing becomes the center of attention. The angel (apparently) orders those who stand in his presence to remove the filthy garments from him (v 4). Only then is one told the full meaning of the apparel: "And he said to him, 'Behold, I have taken your iniquity [ηην] away from you, and I will clothe you with rich apparel'" (v 4). The term rendered "rich apparel" (rroVn») is used only twice in Biblical Hebrew, here and in Isa 3:22, where it refers to the clothing worn by the wealthy ladies of Jerusalem.
Load more

Recommended publications
  • The Reasons Why This Book, 'Lord Yeshua'
    THE REASONS WHY THIS BOOK, ‘LORD YESHUA’ BORN THE FULFILLMENT OF THE SEED OF HIGH PRIEST ZADOK … IS A MUST FOR YOU TO READ! 25% of the knowledge concerning our LORD Yeshua is not being taught . He is King of heaven and He is High Priest of heaven. He is the fulfillment of the family of king David and also the family of high priest Zadok of the Aaronic Priesthood. Learn just how Yeshua fulfilled the Aaronic Priesthood in the flesh at His first coming; and what were these Old Testament prophesies … Learn more about the real mysteries that existed between Miriam, Yeshua’s mother from the family of David (Judah), and her close relative Elisheva of Aaron; learn their family secret … Learn how Zechariah and his son Yochanan were the last of the mystery Zadok high priests of the Aaronic Priesthood … Learn more about the real mystery existing between Yeshua and His cousin Yochanan, sent to prepare the Way of the LORD; and why did Yeshua say, “Permit it to be so now to fulfill all Righteousness!” Gain greater insights regarding the mysteries carried in the Blood of Yeshua; to help experience more of the Blood’s full Power … Learn greater biblical knowledge needed for sharing the Salvation message of Yeshua with the Orthodox religious Jews, for God said that He would only accept the blood of Atonement offering made by a priest who is from the sons of the Zadok high priest family … The Jerusalem Temple will soon be built by the Orthodox religious Jews, who need priests to serve who are sons of Zadok.
    [Show full text]
  • Notes on Zechariah 202 1 Edition Dr
    Notes on Zechariah 202 1 Edition Dr. Thomas L. Constable TITLE AND WRITER The title of this book comes from its traditional writer, as is true of all the prophetical books of the Old Testament. The name "Zechariah" (lit. "Yahweh Remembers") was a common one among the Israelites, which identified at least 27 different individuals in the Old Testament, perhaps 30.1 It was an appropriate name for the writer of this book, because it explains that Yahweh remembers His chosen people, and His promises, and will be faithful to them. This Zechariah was the son of Berechiah, the son of Iddo (1:1, 7; cf. Ezra 5:1; 6:14; Neh. 12:4, 16). Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf. ch. 3; 6:9-15; 9:8, 15; 14:16, 20, 21). Since he was a young man (Heb. na'ar) when he began prophesying (2:4), he was probably born in Babylonian captivity and returned to Palestine very early in life, in 536 B.C. with Zerubbabel and Joshua. Zechariah apparently survived Joshua, the high priest, since he became the head of his own division of priests in the days of Joiakim, the son of Joshua (Neh. 12:12, 16). Zechariah became a leading priest in the restoration community succeeding his grandfather (or ancestor), Iddo, who also returned from captivity in 536 B.C., as the leader of his priestly family (Neh. 12:4, 16). Zechariah's father, Berechiah (1:1, 7), evidently never became prominent.
    [Show full text]
  • What Is Biblical Prophecy?
    What is Biblical Prophecy? What Biblical Prophecy is NOT, and What It Really IS: Contrary to what many fundamentalist preachers or late-night radio hosts would have you believe, biblical prophecy is not primarily about “predicting the future” or finding clues in the Bible that correspond to people or events in our own day and age! The prophets of Ancient Israel did not look into some kind of crystal ball and see events happening thousands of years after their own lifetimes. The books they wrote do not contain hidden coded messages for people living in the 20th or 21st centuries! Rather, biblical prophets were mainly speaking to and writing for the people of their own time. They were challenging people of their own world, especially their political rulers, to remain faithful to God’s commandments and/or to repent and turn back to God if they had strayed. They were conveying messages from God, who had called or commissioned them, rather than speaking on their own initiative or authority. However, because the biblical prophets were transmitting messages on behalf of God (as Jews and Christians believe), much of what they wrote for their own time is clearly also relevant for people living in the modern world. The overall message of faith and repentance is timeless and applicable in all ages and cultures. To understand what biblical prophecy really is, let’s look more closely at the origins, definitions, and uses of some key biblical words. In the Hebrew Bible, the word for “prophet” is usually nabi’ (lit. “spokesperson”; used over 300 times!), while the related feminine noun nebi’ah (“prophetess”) occurs only rarely.
    [Show full text]
  • A Brand (Stick) Plucked (Taken, Rescued) from the Fire
    Easy Reading Edition 9 May 21–27 A Brand (Stick) Plucked (Taken, Rescued) From the Fire SABBATH—MAY 21 READ FOR THIS WEEK’S LESSON: Zechariah 1–3; Revelation 12:10; Exodus 3:2–14; Ephesians 2:8–10; John 14:15. MEMORY VERSE: “I have taken your sin away. I will put fine clothes on you” (Zechariah 3:4, NIrV). WE MUST NOT FORGET THAT THE GREAT CONTROVERSY (WAR) BETWEEN CHRIST AND SATAN IS VERY REAL IN OUR LIVES. Wars, crime, riots, rebellions (uprisings), and human suffering are just visible (things that can be seen) examples of the great war that began in heaven (Revelation 12:7). This great struggle touches upon all creation (Romans 8:20–22). We also must never forget that the great controversy is not over Middle East oil or over geographic, political, and economic changes in the world. It is over the salvation of the human race, one soul at a time. Nations come and go. Governments come and go. Grand themes of history and philosophy (study of truth) come and go. Only those people who are covered by the robe of Christ’s righteousness will last forever. Satan does not care about money, power, or politics. He cares only about taking as many souls down to ruin with him as pos- sible. Through His death, Christ has made it possible to save everyone from that ruin. The important issue of the great controversy is people choosing eternal ruin or eternal life. Nothing else in this life is as important. 61 Lesson 9 A BRAND (STICK) PLUCKED (TAKEN, RESCUED) FROM THE FIRE SUNDAY—MAY 22 EAGER FOR JERUSALEM (Zechariah 1; Zechariah 2) Read Zechariah 1 and 2.
    [Show full text]
  • SA-SIG-Newsletter June 2005
    S. A. SIG http://www.jewishgen.org/SAfrica/ Editor: Bubbles Segall [email protected] Southern African Jewish Genealogy Special Interest Group Newsletter Vol. 6, Issue 1 September 2005 In this Issue President’s Message – Saul Issroff 2 Editorial – Bubbles Segall 3 Meeting of the SA-SIG at the Las Vegas 2005 Symposium – Roy Ogus 4 SA-SIG Treasurer’s Report – Mike Getz 6 The Lost and Found Family – Sue and Elliot Axel 7 Plungyan of yesterday and Plunge today – Abel Levitt 10 19,234,000,000,000,000 bytes – Gary Mokotoff 13 Memories of Habonim in Port Elizabeth during the Thirties – Phyllis Sachar 14 Mendele Mocher Sforim – Manfred Schwartz 14 Zadok and Sara Bluma Zilber – Dov Sidelsky 17 © 2005 SA-SIG. All articles are copyright and are not to be copied or reprinted without the permission of the author. The contents of the articles contain the opinions of the authors and do not reflect those of the Editor, or of the members of the SA-SIG Board. The Editor has the right to accept or reject any material submitted, or edit as might be appropriate. PRESIDENT’S MESSAGE My grandson's imminent bar mitzvah in New York The Southern Africa Jewish has focussed me on the sorts of life milestone events Genealogy Special Interest Group where we have little or no records from past (SA-SIG) generations. The Southern Africa Jewish Genealogy Special Although we genealogists are adept at getting birth, Interest Group (SA-SIG) was created to provide a marriage, and death records, we seldom see records forum for a free exchange of ideas, research tips, and of a bris milah, a pidyon haben, a bat or bar information of interest to those researching Jewish mitzvah.
    [Show full text]
  • The Use of Zechariah in Revelation
    Wissenschaftliche Untersuchungen zum Neuen Testament • 2. Reihe Herausgeber/Editor Jörg Frey Mitherausgeber / Associate Editors Friedrich Avemarie • Judith Gundry-Volf Martin Hengel • Otfried Hofius • Hans-Josef Klauck 199 Marko Jauhiainen The Use of Zechariah in Revelation Mohr Siebeck MARKO JAUHIAINEN, born 1967; 1993 M.Sc. Tampere University; 2000 M.C.S Regent College; 2004 Ph.D. Cambridge University; currently Systems Analyst at Tampere Polytechnic. ISBN 3-16-148663-3 ISSN 0340-9570 (Wissenschaftliche Untersuchungen zum Neuen Testament 2. Reihe) Die Deutsche Bibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data is available in the Internet at http://dnb.ddb.de. © 2005 Mohr Siebeck, Tübingen, Germany. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Druckpartner Rübelmann GmbH in Hemsbach on non-aging paper and bound by Buchbinderei Schaumann in Darmstadt. Printed in Germany. Preface This book is a revised version of my doctoral thesis, '"Behold, I Am Coming': The Use of Zechariah in Revelation", submitted to the University of Cambridge for the degree of Doctor of Philosophy in July 2003. The revision consists primarily of addressing and clarifying some of the issues raised by my doctoral examiners, Drs. James Carlton-Paget and Steve Moyise. Their constructive comments were valuable, even at points where I have chosen to follow a different path. I am sincerely thankful to Prof. Jorg Frey, editor of WUNT 2, who deemed the manuscript worthy of being published in the series.
    [Show full text]
  • The Priestly Covenant
    1 THE PRIESTLY COVENANT THE SETTING OF THE PRIESTLY COVENANT Numbers begins with God commanding Moses to take a census of the people a little over a year after the Exodus The people have left Mt. Sinai and have begun their journey toward the promised land Numbers covers a period of time known as the wilderness wanderings, the time from when Israel departed Mt. Sinai to when they were about to enter the promised land (a period which lasted 38 years, 9 months and 10 days) The book is called “Numbers” because of the two censuses taken in Numbers 1 and 26 God told them how to arrange themselves as tribes around the tabernacle when camped (Num 2) The Levites were given instructions regarding their special role (Num 3, 4, 8) The people were given instructions regarding defilement and ceremonial uncleanness (Num 5) Instructions regarding the Nazirites were given (Num 6) The people complained after leaving Sinai about their lack of meat so God provided quail (Num 11) Miriam and Aaron rebelled against Moses (Num 12) The 12 spies went into the land and brought back a report which led the people to rebel (Num 13-14) Korah led a rebellion of 250 leaders against Moses (Num 16) Moses and Aaron were told they would not enter the promised land due to Moses’ disobedience (Num 20) God sent a plague amongst the camp for their complaining and then provided the bronze serpent; they defeated Sihon and Og (Num 21) Balak, king of Moab, heard of this great conquering hoard, and sought for Balaam, a seer, to bring a curse on them (Num 22-24) But Balaam blessed Israel 3 different times instead of cursed them 2 “Balaam has spoken God’s word, and God has said that the promises of heir, covenant and land will indeed be fulfilled.
    [Show full text]
  • The Structure of Zechariah 8 and Its Meaning
    Journal of Hebrew Scriptures Volume 12, Article 12 DOI:10.5508/jhs.2012.v12.a12 The Structure of Zechariah 8 and Its Meaning ELIE ASSIS Articles in JHS are being indexed in the ATLA Religion Database, RAMBI, and BiBIL. Their abstracts appear in Religious and Theological Abstracts. The journal is arch ived by Library and Archives Canada and is accessible for consultation and research at the Electronic Collection site maintained by Library and Archives Canada. ISSN 1203–1542 http://www.jhsonline.org and http://purl.org/jhs THE STRUCTURE OF ZECHARIAH 8 AND ITS MEANING ELIE ASSIS, BAR ILAN UNIVERSITY Chapters 1–8 and 9–14 of Zechariah are considered by most scholars today to be two separate prophetic books; only chs. 1–8 are attributed to the post-exilic time of the beginning of the 5th century BCE1 Most scholars believe that Zech 7–8 should be regarded as one unit. This conviction is based mainly on the fact that 8:19 is the prophet’s answer to the people’s question in 7:1–3 as to whether fasting for the destruction of the Temple should be continued even after its construction had begun.2 This approach is based on two main arguments, the first of which is formal, and the second of which concerns content. The formal argument is that 7:1 opens with a new formula that includes a date, as do 1:1 and 1:7. The second argument is that the people’s question to the priests in 7:3 is answered in 8:19.
    [Show full text]
  • A Migrant Labourer (Internet Posting of 2015)
    a migrant labourer (internet posting of 2015) …three briefs herein may help you see… brief… … covering … Personal .1. Mindfulness; Shabbat Rests; Speaking, Vows and Nazir; Grooming, Marks and Mutiliations; Relations with Parents, Wives and Children; Calendars and Festivals, Tithes and Offerings; Money, Usury and Remission of Debts; Servants and Slaves National .2. Borders and Land Allotments; HOLY War; Kings; Census; Righteousness, Judges and Courts; Agricultural Calendar; Standard Weights and Measures; Building Codes and Safety Precautions Intercessors .3. the HOLY Name; Divine Judgment and Intercessors; Altars and Offerings; HIS Sanctuary and the Ark of Covenant; Incense, Oils and Lamps; Priests, Vestments and Service Cycles …with numerous references to the book Delta… three briefs herein may help you see more clearly One Reality do you know the One Reality? embrace a servant’s obscurity the One that only HE can see? shape your eternal maturity HE made and Owns the universe1 this greatest effort you ever tried but cares enough for you and me… the greatest care that you can provide to send HIS Son, the Righteous Light commandments, statutes from of old to call us out from darkest night deliberate caution? deliberately bold! setting soon upon the face while others exult in their noisiness of Earth, HIS Footstool, HIS by Right2 keep quietly to your reverence here is found no place for pride so small, those rebels, trying to take let these in you be exemplified all that we own, and make us quake as if they were above it all my fellow students,
    [Show full text]
  • The Aaronic Priesthood Exodus 28:1
    THE AARONIC PRIESTHOOD EXODUS 28:1 Man has an inherent knowledge of God (Rom. 1:18-32) and sinfulness (Rom. 2:14-15) and it seems every religion has some sort of priesthood to repre- sent man to God. In the case of Judaism, it was the Aaronic Priesthood. Romans 1:18–19 18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteous- ness, 19because that which is known about God is evident within them; for God made it evident to them. Romans 2:14–15 14For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, 15in that they show the work of the Law written in their hearts, their conscience bear- ing witness and their thoughts alternately accusing or else defending them, In Exodus 27:21, we noted the first hint of the appointment of Aaron and his sons to be the priests of Yahweh. In Exodus 28:1, the appointment was offi- cially proclaimed. Exodus 28:1 1“Then bring near to yourself Aaron your brother, and his sons with ,to Me—Aaron [כָּהַן] him, from among the sons of Israel, to minister as priest Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. and it refers to the כֹּהֵן is not the word for priest; that word is כָּהַן The word means to ,כָּהַן ,position of priest as mediator between God and man. This word act or to serve as a priest, hence, the NASB translates it to “minister as priest.” One is the noun and one is the verb.
    [Show full text]
  • Prophecy and Enervation in the American Political Tradition
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 Right Without Might: Prophecy and Enervation in the American Political Tradition Jonathan Keller Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/358 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER A dissertation submitted to the Graduate Faculty in Political Science in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2014 © 2014 JONATHAN J. KELLER All Rights Reserved ii This manuscript has been read and accepted for the Graduate Faculty in Political Science in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. PROFESSOR COREY ROBIN _______________ __________________________________________ Date Chair of Examining Committee PROFESSOR ALYSON COLE _______________ __________________________________________ Date Executive Officer PROFESSOR ANDREW J. POLSKY PROFESSOR THOMAS HALPER PROFESSOR BRYAN TURNER PROFESSOR NICHOLAS XENOS __________________________________________ Supervisory Committee THE CITY UNIVERSITY OF NEW YORK iii Abstract RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER Adviser: Professor Corey Robin This dissertation examines the ways Old Testament prophecy has influenced American political thought and rhetoric. Although political scientists have long recognized the impact of the Scriptures on the ways Americans express and think about themselves, they have misunderstood this important part of America’s political tradition.
    [Show full text]
  • Haggai and Zechariah 1-8: Diarchic Model of Leadership in a Rebuilding Phase
    http://scriptura.journals.ac.za/ Scriptura 102 (2009), pp. 579-593 HAGGAI AND ZECHARIAH 1-8: DIARCHIC MODEL OF LEADERSHIP IN A REBUILDING PHASE Danie O’Kennedy Old and New Testament University of Stellenbosch Abstract Yahwists in the post-exilic community in Jerusalem envisioned their future in diverse ways. The books of Haggai and Zechariah 1-8 emphasize that in a rebuilding phase God does not merely use a holy place but also special leaders. These books advocate a diarchic model of leadership in which the responsibilities are shared by a religious leader (Joshua) and a political leader (Zerubbabel). This article focuses on this diarchic model of leadership and offers possible responses to the following questions: What do we know of these two leaders? Why did Joshua need purification (Zech 3)? Who was the most influential leader or was there a balance of leadership? Was there conflict between these leaders? The article concludes with a comparison between the diarchic model of leadership in the post-exilic community in Jerusalem and leadership in the first years of a new democratic South Africa. Keywords: Haggai, Zechariah 1-8, Joshua, Zerubbabel, Leadership Introduction Birch et al. (1999:423-424) discuss the diverse ways in which Yahwists in the post-exilic community1 envisioned their future. According to them Haggai, Ezekiel 40-48 and Zechariah 1-8 (either Proto-Zechariah or First Zechariah)2 present the most concrete options. Ezekiel’s restoration vision represents a belief that Israel should be a hierocracy, a nation ruled by priests. Haggai seems to believe in the restoration of the Davidic monarchy through Zerubbabel, a member of the Davidic house.
    [Show full text]