This article argues that Rev 6-8:1 is structured on Zech 1-2. It first undertakes a survey of interpretational difficulties that exist in Revelation 6-8:1. It contains a survey of commentators’ views regarding the unit of discourse. Then there is a demonstration that structuring Rev 6-8:1 on Zech 1-2 solves many of the difficulties, notably the rapid shift in scenes in the text. An exploration of the issue of reference ensues with the intention of suggesting that one should import information from Zech 1-2 into Revelation. Consequently, there is an investigation into the meaning of Zech 1-2. Finally, information from this book is imported into Rev 6-8:1.
This paper proposes a conceptual link between Zechariah's vision of the woman in the ephah (Zech 5,5-11) and Assyro-Babylonian exorcisms utilizing figurines. My comparison focuses on the integration of ritual elements in Zech 5,5-11. This analysis highlights the modifications that the ritual elements underwent before they could function as an integral part of a prophetic vision. The analysis of Zech 5,5-11 against the backdrop of Assyro-Babylonian exorcisms sheds new light on the manner in which the prophetic author(s) employed ritual material in his exemplification of sin and atonement.
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.