Yahwists in the post-exilic community in Jerusalem envisioned their future in diverse ways. The books of
Zechariah 1-8 has an optimistic undertone and describes Yahweh's love for the post-exilic community in Jerusalem. At least three passages refer directly to forgiveness: Zech 1:16-"Therefore, thus says the Lord, I have returned to Jerusalem with compassion"; 3:4-"See I have taken your guilt/sin away from you, and there will be festal clothing for you"; and 3:9-"… and I will remove the guilt of this land in a single day". All these references belong to the second section of Proto-Zechariah (1:7-6:15) that contains seven (or eight) visions interspersed with oracles. Two of the prominent forgiveness references are found in the vision of the high priest Joshua (3:1-10). This vision is different from the others and some scholars believe that 3:1-7 (8-10) may be part of a later addition or exclude it from the sequel numbering of the visions (Jeremias, Meyers & Meyers, Petersen, Reventlow, Willi-Plein, et al). This article discusses the portrayal of forgiveness in Zechariah 1-8 offering a few possible answers to the following questions: (1) What is the content of forgiveness in Zechariah 1-8? (2) Were the forgiveness references later additions? (3) Does 3:1-10 describe a ritual of forgiveness? (4) Was the rebuilding of the temple a sign or symbol of forgiveness? (5) Was forgiveness a central theme for the post-exilic community in Jerusalem? 1. Introductory remarks Most modern scholars accept the fact that the book of Zechariah can be divided in two (1-8, 9-11) or three (1-8; 9-11; 12-14) distinct units (Willi-Plein 1998:540). The books of Haggai and Zechariah 1-8 (or Proto-Zechariah or First-Zechariah) are often discussed together but scholars have divergent opinions concerning the composition of these books. 2 These Biblical books 3 can be discussed as a whole (and as part of the Book of the Twelve) but it is also important to make a distinction. This article acknowledges the similarities and relationship between Haggai and Zechariah 1-8 but will focus on Zechariah 1-8. The main reason is due to the lack of forgiveness references in the book of Haggai (cf E).
This article responds to that of Prof Douglas Lawrie "Old Testament: Quo Vadis?" The author agrees with Lawrie's focus on the historical and literal dimension of the Old Testament text as well as the important contribution by feminist Old Testament scholars. However, there are a few challenges that Old Testament studies have to face in future: Do the students come to the university with a historical consciousness? Do the students have the language abilities to appreciate the literary features of the Old Testament? What is the role of the Old Testament in an African context? What is the relationship between Old Testament and church? There is a saying: "If the church has problems with her doctrine, she listens to the New Testament. If the church has problems with her life, she listens to the Old Testament." We in South Africa are in desperate need for people to live the biblical values of humanity and social justice. Old Testament studies can make an important contribution. Some people say "Knowledge is power." We can change this saying to emphasize another aspect: "Knowledge is service." Old Testament scholars must accept the challenge to serve the academic world, the church and society with their knowledge of the Old Testament, otherwise the Old Testament will be a forgotten book and no-one will live its important values. Die skrywer is 'n deeltydse dosent in die Departement Ou en Nuwe Testament (US), voltydse predikant in die NG Gemeente Helderberg en betrokke by die ontwikkeling van 'n kerklike "baan" vir teologiese studente studente.
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