Maarten J.J. Menken, «Striking the Shepherd. Early Christian Versions and Interpretations of Zechariah 13,7», Vol. 92 (2011) 39-59
This paper traces the development of the textual form and the interpretation of Zech 13,7 in the earliest known Christian texts in which this OT passage is quoted or alluded to (Mark 14,27; Matt 26,31; John 16,32; Barn. 5,12; Justin, Dial. 53,5-6). It starts with some observations on the Hebrew text and on some of the ancient versions, notably the LXX, which offers a peculiar rendering. Next, the early Christian versions and interpretations are discussed, and their relations are detected. Obscure apocalyptic texts often generate multiple meanings. Zech 13,7 proves to be no exception.
Striking the Shepherd.
Early Christian Versions and Interpretations
of Zechariah 13,7
More than half a century ago, in a book that is still worth read-
ing, C.H. Dodd offered a reconstruction of what he called “the
Bible of the Early Church†1: those portions of the OT that are
preferably used as sources of quotations and allusions in the
NT. Under the heading “Apocalyptic-eschatological Scripturesâ€
Dodd mentioned Zechariah 9–14 2, and indeed, from this series of
complex and obscure oracles come such quotations as those on
the king riding on a donkey (Zech 9,9 in Matt 21,5; John 12,15),
on the thirty pieces of silver thrown into the temple (Zech 11,13
in Matt 27,9-10), and on looking on the pierced one (Zech 12,10
in John 19,37; Rev 1,7). As this brief list already shows, several
of these apocalyptic-eschatological prophecies from Deutero-Ze-
chariah are applied in the NT to Jesus’ passion and death: they
serve an apocalyptic-eschatological interpretation of the death of
Jesus.
To these prophecies also belongs Zech 13,7, cited by the Mar-
kan Jesus at the beginning of the passion narrative, when he an-
nounces the defection of his disciples: “I will strike the shepherd,
and the sheep will be scattered†(Mark 14,27). The prophecy re-
turns in Matthew (26,31), in John (16,32), in the Epistle of Barna-
bas (5,12), and in Justin’s Dialogue with Trypho (53,6). Justin may
be said to mark the transition from a relatively free way of dealing
with Zechariah’s prophecy to patristic exegesis, so it seems to be
legitimate to end with him 3. What is interesting is that on the one
C.H. DODD, According to the Scriptures. The Sub-Structure of New
1
Testament Theology (London 1952) 61-110.
DODD, According to the Scriptures, 64-67.
2
The first post-Justin Christian author whom we know of that uses the text
3
is Irenaeus (Epid. 76) ; he may depend on Justin (see M.C. ALBL, “ And Scrip-
ture Cannot Be Brokenâ€. The Form and Function of the Early Christian Testi-
monia Collections [NTS 96; Leiden 1999] 114-118), and in any case, he does
n o t in this instance really add to him. According to M. C ASEVITZ –