The Investiture of the High Priest Joshua in Zechariah 3:1–7
DOI:
https://doi.org/10.12775/TiCz.2023.022Keywords
high priest, angel, Jerusalem, monarchy, prophet, temple, purification, garmentsAbstract
The Old Testament literary traditions concerning the priesthood were created in different periods and under different circumstances. They can be found both in the historical books (Exodus, Judges, Leviticus) and in the prophetic works (Hosea and Zechariah). Featuring prominently among them is the Priestly source (P), traces of which are found not only in the book of Leviticus itself, but also in many other Torah passages, beginning with some of the Genesis texts. It bears witness to the special role and authority of the priests, which passed into the hands of this group in the autonomous state of Judah, after the Babylonian captivity. Complementing, in a way, the tradition of the transfer of prerogatives regarding the administration of the Jerusalem Temple and the performance of liturgical functions is the prophetic tradition that emerged after the Babylonian captivity, as evidenced by the description of Joshua’s investiture as the high priest preserved in the book of Zechariah (chapter 3). The description is original in that it does not stop at ascribing and affirming the high priest’s authority with regard to worship, instead expanding the scope of that authority to teaching and to social duties and responsibilities. In the Second Temple period, the high priest assumed the powers that had belonged to prophets and kings before the Babylonian captivity. The fact that he takes note of the complexity of the priestly vocation in the post-exile period is an absolute “novelty” in prophet Zechariah’s writings in comparison with other Old Testament priestly traditions.
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