One of the three prophets from the post-exilic period, Zechariah's prophecies took place during the reign ofDarius the Great.[2] Chapters 1–8 of the book are contemporary with the prophecies ofHaggai,[3] while chapters 9–14 (often termed Second Zechariah) are thought to have been written much later—in the 5th century, during the late Persian or early Ptolemaic period.[4] Scholars believe thatEzekiel, with his blending of ceremony and vision, heavily influenced the visionary works of Zechariah 1–8.[5]
Darius acceded to the throne in 522 BC. He divided the many regions of the empire into provinces, each of which was overseen by a governor.Zerubbabel was appointed by Darius as governor over Judah (now redesignated the province ofYehud Medinata of thePersian Empire). Under the reign of Darius, Zechariah also emerged, focusing his prophecies on the rebuilding of theTemple. Unlike the Babylonians, the Persian Empire went to great lengths to keep cordial relations between vassal and lord. The rebuilding of the Temple was encouraged by the Persian monarchs in hopes that it would stabilize the local population. This policy was good politics on the part of the Persians, and the Jews viewed it as a blessing from God.[7]
Thename "Zechariah" means "God remembered." Not much is known about Zechariah's life other than what may be inferred from the book. It has been speculated that his grandfatherIddo was the head of a priestly family who returned with Zerubbabel[8] and that Zechariah may have been a priest as well as a prophet. This is supported by Zechariah's interest in theTemple and the priesthood, and from Iddo's preaching in theBooks of Chronicles.
Greek manuscript of Zechariah from c. 50 BCE–50 CE (Nahal Hever)
Most modern scholars believe the Book of Zechariah was written by at least two different people.[9] Zechariah 1–8, sometimes referred to as First Zechariah, was written in the 6th century BC and contains oracles from thehistorical prophet Zechariah, who lived in theAchaemenid Empire during the kingdom ofDarius the Great.[9] Zechariah 9–14, often called Second Zechariah, contains within the text no datable references to specific events or individuals, but most scholars give the text a date in the 5th century BC.[10] Second Zechariah, in the opinion of some scholars, appears to make use of the books ofIsaiah,Jeremiah, andEzekiel, theDeuteronomistic history, and the themes from First Zechariah. This has led some to believe that the writer(s) or editor(s) of Second Zechariah may have been a disciple of the prophet Zechariah.[11] There are some scholars who go even further and divide Second Zechariah into Second Zechariah (9–11) and Third Zechariah (12–14) since each begins with a heading oracle.[12]
The return from exile is the theological premise of the prophet's visions in chapters 1–6. Chapters 7–8 address thequality of life God wants his renewed people to enjoy, containing many encouraging promises to them. Chapters 9–14 comprise two "oracles" of the future.
The German commentatorsCarl Friedrich Keil andFranz Delitzsch enumerate seven visions,[17] arguing that the visions conventionally numbered as the sixth and the seventh are better treated as a single vision.[18]
Two years after the initial visions, chapters 7 and 8 are delivered. They are an answer to the question whether the days of mourning for the destruction of the city should be kept any longer. The answer is addressed to the entire people, assuring them of God's presence and blessing.
This section consists of two "oracles" or "burdens": the opening words of both chapter 9 and chapter 12 (and also the first chapter ofMalachi) announce "The burden of the word of the Lord".
The first oracle (Zechariah 9–11) gives an outline of the course of God's providential dealings with his people down to the time of the coming of the Messiah, although the opening "burden" is addressed to the foreign nations.[14]: 613
The second oracle (Zechariah 12–14) points out the glories that await Israel in "the latter day", the final conflict and triumph of God's kingdom. The "burden" in Zechariah 12:1 stands against Israel.[19]
Katrina Larkin argues that there is a unity across these six chapters established by a series of short "linking passages" at 9:9-10, 10:1-2, 11:1-3, 11:17 and 13:7-9". She refers to these passages as compact and metrical, addressed directly to their audience, which contain material linking with both the previous and the subsequent text.[14]: 613
The purpose of this book is not strictly historical buttheological andpastoral. The main emphasis is that God is at work, and all his good deeds, including the construction of theSecond Temple, are accomplished "not by might nor by power, but by [his] Spirit".[20] Ultimately, YHWH plans to live again with his people in Jerusalem. He will save them from their enemies and cleanse them from sin. However, God requires repentance, a turning away from sin towards faith in him.[21]
Zechariah's concern for purity is apparent in the temple, priesthood, and all areas of life as the prophecy gradually eliminates the governor's influence in favour of the high priest, and the sanctuary becomes ever more clearly the centre of messianic fulfillment. The prominence of prophecy is quite apparent in Zechariah, but it is also true that Zechariah (along with Haggai) allows prophecy to yield to the priesthood; this is particularly apparent in comparing Zechariah toThird Isaiah (chapters 55–66 of theBook of Isaiah), whose author was active sometime after the first return from exile.
Most Christian commentators read the series of predictions in chapters 7 to 14 asMessianic prophecies, either directly or indirectly.[22] These chapters helped the writers of theGospels understand Jesus's suffering, death, and resurrection, which they quoted as they wrote of Jesus's final days.[23] Much of theBook of Revelation, which narrates the denouement of history, is also colored by images in Zechariah.
Chapters 9–14 of the Book of Zechariah are an early example ofapocalyptic literature. Although not as fully developed as the apocalypticvisions described in theBook of Daniel, the "oracles", as they are titled in these chapters, contain apocalyptic elements. One theme these oracles contain is descriptions of theDay of the Lord, when "the Lord will go forth and fight against those nations as when he fights on a day of battle".[24] These chapters also contain "pessimism about the present, but optimism for the future based on the expectation of an ultimate divine victory and the subsequent transformation of the cosmos".[25]
The final portion in Zechariah states that on the Day of the Lord, "there shall be no more the Canaanite in the house of the LORD",[26] proclaiming the need for purity in the Temple, which would come when God judged at the end of time. The Hebrew wordכְנַעֲנִי, often translated as "Canaanite", is alternatively translated as "trader"[27] or "trafficker",[28] as in other translations.[29]
^Carol L. Meyers and Eric M. Meyers,Haggai, Zechariah 1–8: The Anchor Bible. Garden City, Doubleday and Company Inc., 1987.ISBN978-0-385-14482-7. Page 183.
^Pulpit Commentary."Zechariah 14:21".BibleHub.The word is used in the sense of "trafficker," or "merchant," in Job 40:30 (Job 41:6, Authorized Version); Proverbs 31:24 (comp. Zephaniah 1:11).
Coogan, Michael David (2009).A brief introduction to the Old Testament : The Hebrew Bible in its context. Oxford: Oxford University Press.ISBN978-0-19-983011-4.
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