06_An_Cranz_586-598_coopia_586-598 10/12/15 10:35 Pagina 596 596 ISABEL CRANZ 596 less, the interpreting angel is not solely content with demonstrating the land’s accumulation of guilt; instead he proceeds to uncover wickedness which sits at the very core of iniquity. The removal of both iniquity and its cause signifies a radical new beginning in which the foundation for evil is uprooted. We are dealing here with a multidimensional visualiza- tion of sin, the removal of which becomes a one-time event which stands at the beginning of a new era. Unsurprisingly, therefore, the prophetic vi- sion addresses not only one individual, but is specifically aimed at “all the land” (Zech 5,6). When we go on to compare the forms of communication used by rit- uals and vision, we encounter even more deeply seated differences. As pointed out already, the exorcisms can be understood as ritual perfor- mances which take place before the gods who might choose to respond or might remain indifferent. The rituals may contain indicators that their performance will lead to the immediate desired results, yet they also work to invoke the deities to intervene favorably on behalf of the supplicant. The necessity of divine collaboration is reinforced by the observation that the burial of the figurines is always carried out in conjunction with in- cantations and prayers. This is seen, for example, in lines 4-6 of the first text (CT 23.15-22+) which contain an incantation to Šamaš that is to be recited after the figurine is buried. In the second text cited above (CT 23.19-21) the burial of the figurine is also followed by an incantation. Likewise, the third and fourth examples (BAM 323, W 23287:91-98) specify that incantations have to be recited as part of the burial process taking place in front of the gods. Admittedly, the examples here appear in broken contexts. Nonetheless, we know of other rituals in which the figurines are raised up and presented to the deities before being buried or otherwise discarded 42. If we turn to the vision, we see that the prophetic scribe has reversed this direction of communication. Rather than humans addressing the gods, the vision describes God as addressing his people by way of the interpreting angel. This is already indicated by the fact that the vessel and its content are not fashioned by human hands. Similarly, Zech 5,5 describes how the interpreting angel orders the prophet to raise his eyes and see. The angel presents the woman to Zechariah as indicated emend the text in accordance with the Septuagint by reading ~nw[ which means “their iniquity.” Not only does this make the most sense, but the scribal mistake can be easily explained by the similarity between yod and waw. See JEREMIAS, Die Nachtgesichte des Sacharja, 26, n. 23; PETERSEN, Haggai and Zechariah, 254; STEAD, The Intertextuality of Zechariah 1–8, 199, n. 29; KÖRTING, “Sach 5,5-11”, 478, n. 2; HALLASCHKA, Haggai und Sacharja 1–8, 243, n. 526; Z. ROKAY, Die Nachtgesichte des Propheten Sacharja. Eine einzelexegetische Untersuchung (Frankfurt 2012) 112, n. 377. 42 For examples, see SCURLOCK, Magico-Medical Means, 134, n. 803.