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.
the missing blessing? Has Lukes sense of symmetry moved the priestly blessing from the beginning of the gospel to the end, as Raymond Brown suggests? 14 If so, we see the importance of Zechariahs silence as a Lukan literary-theological motif. Whereas Jaddus was used by God as a tool to deliver the people, and Hyrcanus was the tool by which the announcement of deliverance was made, the deliverer in the Lukan narrative will be John the Baptist, and ultimately Jesus. Zechariah has been bypassed; his son will be the emissary. As Jaddus was the messenger of the Jews to greet Alexander, so John the Baptist will be the messenger to greet and go before the coming messiah, Jesus. Could it be that Luke has this dramatic and ironic image in mind? Has the function of Jaddus been replaced by John the Baptist? As Jaddus prepared for the coming of Alexander the Great, John the Baptist prepared for the even greater Jesus. Luke may play with these images to tease his audience, but the intent is clear Jesus comes as one greater than any earthly emperor. Consequently, this may imply that Luke could have adapted some form of the Jaddus tradition in a creative way. His use of the narrative plot is then an ironic twist which has been guided by his theology.
Actions undertaken
Finally, the Jaddus and Zechariah narratives describe the actions which resulted from the two theophanies. The short Hyrcanus narrative has no such reference. Jaddus did as God directed him and subsequently saved Jerusalem and obtained a significant legitimation for the temple in Jerusalem (which, of course, was the purpose of the tradition before Josephus inherited it). Zechariah finally finished his priestly service (Luke 1,23) and went home still mute. Elizabeth became pregnant, gave birth to John, and Zechariah regained his speech in time to name the child and sing his canticle (Luke 1,24-25.57-80). (How melodious was his singing voice after all those months of silence?) Only once the emissary has been born may the priest begin to speak again. Throughout this time Zechariahs role was passive, destiny was in the hands of God. Again, one suspects a subtle contrast here, where Luke may stress the power of God in bringing forth both the ministries of John and Jesus.
In conclusion, our observations must remain tentative and speculative. It would seem from this form-critical analysis that Luke