R. Gnuse, «The Temple Theophanies of Jaddus, Hyrcanus, and Zechariah», Vol. 79 (1998) 457-472
A close reading of three accounts concerning theophanies experienced in the Temple (Ant 11,326-328, Ant 13,282-283, and Luke 1,5-23) implies that all three narratives share a common narrative format. Though it does not necessarily indicate that Luke used Josephus writings, this similarity suggests that both authors may have drawn upon a common format. Use of this format and specific variations added to it by Luke reflect significant theological themes imparted to the narrative by Luke, especially in regard to the identities of John the Baptist and Jesus.
Public announcement
In all the narratives there is reference to an audience outside the temple which awaits the emergence of the priest from the temple. In Ant 11,328 a crowd waits outside for the appearance of Jaddus, for presumably they anticipate that he will reassure them of the divine presence or provide hope of divine assistance. This is a key argument for assuming this narrative recounts a deliberate dream incubation experience, for the crowd outside expects something of significance to occur in the temple. Again, the Hyrcanus account is terse by comparison. In Ant 13,283 we hear for the first time that there is a multitude outside the temple. Hyrcanus then tells them the message he has heard. In Luke 1,21 we read that the people waited for Zechariah and wondered why he was delayed in the temple. When he came forth mute (Luke 1,22), they realized that he had seen a vision (o1yij a word sometimes used for dreams).
How did the audience realize that Zechariah had seen a vision? It seems that the narrative plotline is defective here, for no real explanation can be given for their perception that Zechariah had a vision. I would suggest that if Luke has been inspired to use a narrative plotline, such as a temple theophany, this motif of audience perception would originate with those older narratives. For in the Jaddus account the crowd anticipated at least the assurance of divine presence when Jaddus went into the temple. Thus, they assumed that a message from Jaddus would be forthcoming when he exited. When the Lukan audience so readily perceived that a "vision" was experienced by Zechariah, it would appear that Zechariah has inherited Jaddus audience, so to speak. More seriously, it appears that Luke here may reflect his dependence on a common narrative plot also used in the Jaddus account.
Another point worthy of mention is the contrast between Jaddus, Hyrcanus, and Zechariah in their appearance before the crowd. Jaddus and Hyrcanus could speak, Zechariah could not. In such a contrast the silence of Zechariah is deafening. Jaddus provides the directions to the people of Jerusalem, so that they might avert the potential wrath of Alexander the Great. Hyrcanus announces the victory won by his sons against the Seleucids. But Zechariah has been silenced by a powerful theophanic experience. He is powerless, as are his people, before the unfolding plan of God. The blessing which Zechariah should have given to the crowd was not imparted, but Jesus gives such a blessing to his disciples in Luke 24,50-52 at Bethany. Is this