Newsgroup: it.cultura.religioni.cristiani
Titolo: domanda x s'esse deus....

Alla scuola biblica di oggi un signore ha sostenuto che lo Zaccaria
di Mt 23,35 e' lo stesso di  2 Cronache 24, 20, e fin qui non ci
piove.. ma che sarebbe anche lo stesso del libro (il Profeta).
Alla mia obiezione che tra i due passano circa 300 anni ha obiettato
che _secondo il Talmud_ si tratterebbe di trasposizione figurata.
Tu che ne dici??
ciao
pit

 ha scritto nel messaggio
news:niaa20t2hfplsr7lo...@4ax.com...

L'Encyclopaedia Judaica dice che alcune fonti (non dice quali)
confondono le due figure (l'ucciso e l'autore dell'omonimo libro), ma si
tratterebbe di un errore. Ti copio la voce:
ZECHARIAH (Heb. "YHWH has remembered"; end of ninth century B.C.E.), the
priest, son of Jehoiada. According to II Chronicles 24:20-22, Zechariah
admonished the people in the courtyard of the Temple. They plotted
against him and stoned him at the command of Joash, king of Judah. The
latter had forgotten that Jehoiada, Zechariah's father, had once saved
his life and made him king (II Chron. 22:11ff.). As Zechariah died he
said: "May the Lord see it, and avenge it." (The historicity of the
incident is questioned by H. L. Ginsberg.) The tombstone over the
alleged grave of Zechariah son of Jehoiada stands in the Valley of
Kidron opposite the Temple Mount in Jerusalem.
[Yehouda ]
In the Aggadah
The aggadah about the murder of Zechariah in the Temple concerns
Zechariah the son of Jehoiada (II Chron. 24:20ff.); but in some of the
sources he is confused with Zechariah the prophet (Zech. 1:1; Ezra 5:1)
and also with the Zechariah mentioned in Isaiah 8:1. The aggadah
magnifies the crime which was committed by the king and the people:
"Seven transgressions were committed by Israel on that day" (Lam. R.,
Proem 23), among them that he was slain on the Day of Atonement which
happened to fall on the Sabbath. Not content with the punishment which
King Joash suffered according to the biblical story (II Chron.
24:23ff.), the aggadah tells that after the slaughter in Jerusalem and
its environs, Nebuzaradan found the "blood of Zechariah bubbling up."
When he inquired as to the nature of this blood, he was first told that
it was the blood of sacrifices; but when he investigated and found it
not to be so, they admitted whose blood it was. Nebuzaradan said "I will
appease him" and he stood and killed in cold blood the members of the
Sanhedrin, the priestly class, and the rest of the people-a total of
94,000; but the blood still seethed until Nebuzaradan angrily rebuked
Zechariah saying "Do you want me to destroy them all?" Then the blood
stopped seething (Git. 57b; Sanh. 96b; Lam. R. ibid.; also on Lam. R.
4:13, TJ, Ta'an. 69a-b; Sanh. 96b; cf. also Matt. 23:35f.). According to
some of the versions, Nebuzaradan was so impressed by this example of
divine justice that he repented his own misdeeds and was converted to
Judaism. Thus the murder of Zechariah was the direct cause of the
destruction of the Temple and all the suffering connected with it.
Although the story refers explicitly to the First Temple, it seems meant
to explain the destruction of the second one, for which no obvious
reason was apparent. Hence it is quite plausible that the aggadah has in
mind similar incidents which happened prior to the destruction of the
Second Temple, such as the murder of John Hyrcanus of his brother during
the sacrificial service (Jos., Ant., 11:300) or the slaying by Zealots
of an innocent citizen, called Zechariah(!), in the Temple (Jos., Wars,
4:335).
[Joseph Heinemann]
Ciao.