ZECHARIAH, Book of. One of the gen erally accepted results of Biblical criticism is the conclusion that Zechariah i-viii are the work of the prophet whose name they hear, but that the remainder of the book, chapters ix-xiv, was written by another author or authors. The reasons for this conclusion will be given later. The first part, chapters i-viii, will be discussed by themselves, followed by a consideration of the remaining chapters.
Zechariah the prophet is doubtless to be identified with Zechariah the priest of Nehemiah xii. 16, see also xii, 4. He was probably the son rather than the grandson of Iddo, see E,ra v, I, vi, 14, the phrase •the son of Ilerechiali° in Zechariah i, I being a later addition, resulting from a confusion with Zechariah the son of leberechiah mentioned in Isaiah viii, 1 The evident interest of Zechariah in the temple is in accord with his priestly descent. But his general outlook is more pro phetic than priestly, as in the case of the other priest-prophets, Jeremiah and Ezekiel. Zech ariah doubtless returned from the exile in the company of Zerubbabel along with his father, Iddo, Nehemiah xii, 1-4.
These chapters are given precise dates, in the years 520-518 a.c. The historical circum stances of that time are well known. The return from the Babylonian exile under Zerubbabel had taken place some 16 years be fore. A beginning of the rebuilding of the temple had been made at that time, if the data are historical, but it is evident that little progress had been made. The people became discouraged, they were few in numbers sur rounded by enemies, with precarious conditions of existence. The attempt to rebuild the tem ple was soon given up, and the people resigned themselves to a discouraged selfish life. Hag gai began his prophetic ministry in 520, en deavoring to encourage the people to rebuild the temple. His message centred about this thought, accompanied by denunciation of the people for their sins and indifference. About two months later came the first message of Zechariah. Both prophets speak as if there had been no return from the exile in any true sense. The return announced in prediction, es pecially by Deutero-Isaiah, was to be a glorious return, accompanied by signal manifestations of the power of Yahweh. Such a return had not taken place. Zechariah speaks of the people. therefore, as still in captivity, and the return as yet of the future. Zechariah continues and
amplifies the work of Haggai. His specific ob ject is the rebuilding of the temple, but he seeks the attainment of this end by a presenta tion of the glorious future in store for the nation.
There are probably no important later ad ditions in these chapters. iv, bb-10a is prob ably by Zechariah, but does not belong in its present position where it interrupts the con nection. The meaning in vi, 11-13 has bees obscured by textual corruption, which will be considered later.
Chap. i, 1-6 is a hortatory introduction. dated in 520. The main part of the collection consists of i, 7-vi, 15, bearing the date of 319 This is made up of eight visions and their in terpretations, with an appendix. The interpre ter is an angel, a feature original with Zecha riah. The first three visions, r, 7-ii, 13, present various features in the coming return from the captivity; iii-iv, except iv, 6}-10a, deal with the two leaders of the people, Joshua the priest and Zerubbabel the Davidic prince, teach trig the removal of the guilt of Joshua and of the nation and the divine favor which will attend both these leaders; v, 1-vi, 8 contain three visions, dealing with the purification from sin of the restored people. vi. 9-13 con tains a historical appendix to the visions. This predicts, in accord with Haggai, that Zerub babel is to be manifested as the Messiah, re building the temple and bringing deliverance to the people. while Joshua is to be sociated with him. The principal place,10 ever, is occupied by Zerubhabel. Verse 11 doubtless originally mentioned only one crown, for Zerubbabel, this being required by the coo text. How the verse originally read is a ques tion; perhaps the latter part should be omitted. In terse 13 the phrase 'and he shall be a priest upon his throne• should be read 'and there shall be a priest upon his right hand,' with the Septuagint. The changes in the text as it now is were doubtless intentional, intro duced later when it was seen that Zerubbabel was not the Messiah. For the interpretation here compare verse 13 with iv, 8. Chaps. vii-viii give an account of the visit of men of Bethel to the prophet with inquiries concerning fasting, with special reference to the fast corn asanorating the destruction of Jerusalem. The prophet answers that the future will be a time of joy and rejoicing rather than of fasting and sadness.