ZECHARIAH
other
northern
tribes,
played
an
unimportant
rflle.
According
to
2
K
IB",
it
would
appear
that
the
(ate
of
the
other
tribes
of
Galilee
overtook
this
tribe
in
the
days
of
Pekah,
when
the
Assyrian
king
Tiglath-pileser
carried
them
captive
to
Assyria.
See
also
art.
Tribes.
-n^^.
......
.
James
A.
Craig.
ZECHARIAH.—
1.
Brother
of
Ner
and
uncle
of
Saul
(1
Ch
9");
called
Zecher
in
1
Ch
8".
2.
A
son
of
Me-shelemiah
(1
Ch
921
26'-
»).
3.
A
Levite
musician
(1
Ch
IS"
").
4.
A
priest
in
the
time
of
David
(1
Ch
IS").
5.
A
Levite,
of
the
family
of
Kohath
(1
Ch
24'»).
6.
A
Levite,
of
the
family
of
Merari
(1
Ch
26").
7.
Father
of
Iddo
(1
Ch
27").
8.
One
of
the
princes
of
Judah
in
the
days
of
Jehoshaphat
(2
Ch
17').
9.
A
Levite,
one
of
the
sons
of
Asaph
(2
Ch
20").
10.
Son
of
Jehoshaphat
(2
Ch
212).
11.
Son
of
Jehoiada
the
priest
(2
Ch
242").
After
Jehoiada's
death,
Zechariah
reproved
the
idolaters
and
announced
God's
judgment
against
them.
He
was
stoned
with
stones
at
the
commandment
of
the
king
in
the
court
of
the
house
of
the
Lord.
His
dying
words,
'The
Lord
look
upon
it
and
require
it,'
were
long
remembered.
See
also
Zachariah
(No.
9).
12.
A
prophet,
living
in
the
earlier
part
of
Uzziah's
reign
(2
Ch
26=).
13.
Son
of
Jeroboam
11.
(2
K
142»
IS*-
").
See
next
article.
14.
A
man
of
high
repute
in
Isaiah's
day
(Is
8').
When
faithful
witnesses
were
required
to
attest
a
solemn
prophetic
roll,
this
Zech.
was
chosen
along
with
Uriah
the
priest.
He
is
described
as
son
of
Jeberechiah,
and
may
possibly
be
the
same
as
the
Asaphite
mentioned
in
2
Ch
291s.
15.
The
father
of
Abi
or
Abijah,
the
mother
of
king
Hezekiah
(2
K
182,
2
Ch
291).
16.
A
reforming
Asaphite
under
Hezekiah
(2
Ch
29").
17.
Head
of
a
house
of
the
Reubenites
(1
Ch
5').
18.
A
Levite,
one
of
the
sons
of
Kohath
(2
Ch
34<2).
19.
One
of
the
rulers
of
the
Temple
under
Josiah
(2
Ch
35*
[1
Es
1*
ZachariasJ).
20.
The
prophet
(see
Zechariah
[Book
of)).
21.
One
of
the
family
of
Parosh
(Ezr
8'
[1
Es
8'°
Zacharias]).
22.
Son
of
Bebai
(Ezr
8"
[1
Es
8"
ZachariasJ).
23.
One
of
the
chief
men
with
whom
Ezra
consulted
at
the
river
Ahava
(Ezr
8";
cf.
1
Es
8";
prob.
=
No.
21).
24.
A
descendant
of
Elam
(Ezr
lO"-
"
[1
Es
9"
Zacharias]).
26.
A
descendant
of
Perez
(Neh
11').
26.
A
Shilonite
(Neh
11').
27.
Son
of
Pashhur
(Neh
1112).
28.
An
Asaphite
(Neh
12").
29.
A
priest
(Neh
12").
ZECHARIAH,
king
of
Israel,
was
the
last
member
of
the
house
of
Jehu
to
come
to
the
throne,
and
he
occupied
it
only
six
months.
His
assassination
begins
the
period
of
virtual
anarchy
with
which
the
history
of
Israel
comes
to
an
end
(2
K
142'
15s-'2).
H.
P.
Smith.
ZECHARIAH,
BOOK
OF.—
The
first
eight
chapters
contain
the
genuine
prophecies
of
Zechariah.
Chs.
9-14
are
sharply
distinguished
from
these
in
form,
language,
and
thought.
They
are
generally
regarded
as
anonymous
prophecies
which
became
attached
to
the
original
book,
and
are
often
spoken
of
as
Deutero-Zechariah.
1.
Chapters
1-8.
—
1.
Historical
occasion.
—
According
to
Ezra
(5'
6"),
the
prophets
Haggai
and
Zechariah
roused
Zerubbabel
and
Joshua
to
build
the
Temple,
and
the
work
went
forward
prosperously
through
their
prophesying.
The
dates
given
in
the
book
itself
assign
the
prophecies
to
the
second
and
fourth
years
of
Darius
(B.C.
520,
518).
The
first
message
(l'-»)
is
placed
two
months
after
the
first
address
of
Haggai,
between
the
second
and
third.
The
section
l'-6"
is
two
months
later
than
the
last
addresses
of
Haggai,
while
chs.
7.
8
follow
after
an
interval
of
nearly
two
years.
The
prophecies
are
thus
associated
with
the
earlier
part
of
the
four
years
devoted
to
the
re-building
of
the
Temple,
and
their
contents
connect
themselves
with
this
occasion.
2.
Contents.
—
^The
book
opens
with
an
exhortation
to
return
unto
Jehovah
(li-*),
Daaed
upon
the
sad
esroeri-ence
of
the
fathera
who
had
not
heeded
the
word
of
the
prophets
to
return
from
their
evil
ways.
It
is
especially
noticeable
that
this
post-exilic
prophet,
ZECHARIAH,
BOOK
OF
although
very
familiar
with
the
words
of
his
predecessor,
is
not
enslaved
by
them;
he
rather
draws
a
living
lesson
from
a
broad
view
of
the
vital
experiences
of
the
past.
The
main
body
of
the
book
(l'-6"')
is
made
up
of
a
aeries
of
eight
visions
and
a
symbolic
action,
after
the
manner
of
Ezeldel.
In
the
firat
(l'-^')
the
prophet
sees
at
night,
in
a
myrtle-shaded
glen,
four
horsemen
whom
the
angel
that
tallcs
with
him
designates
as
the
messengers
of
Jehovah.
They
report
that
all
13
quiet
in
the
earth.
The
angel
calls
upon
Jehovah:
'How
long
wilt
thou
not
have
mercy
on
Jerusalem
and
on
the
cities
of
Judah,
against
which
thou
hast
had
indignation
these
threescore
and
ten
years?'
In
response,
assurance
comes
that
Jehovah
is
displeased
with
the
nations
which
are
at
ease.
He
i3_
returned
to
Jerusalem,
His
house
shall
be
built,
His
cities
shall
overflow
with
prosperity,
Zion
be
com-forted,
Jerusalem
chosen.
The
second
vision
(l'*-2i)
ia
of
four
horns
—
the
nations
which
have
scattered
the
holy
Seople
—
and
four
smiths,
who
are
to
cast
them
down.
Text,
the
prophet
sees
(2i-*)
the
future
Jerusalem
spread
far
and
wide
beyond
the
limits
of
her
old
walla,
with
Jehovah
as
a
wall
of
fire
round
about
her.
There
follows
a^
song
that
calls
upon
the
exiles
to
return,
pictures
the
discomfiture
of
those
that
have
plundered
them,
and
the
future
glory
of
Zion
as
Jehovah's
dwelling-place.
In
ch.
3,
Joshua,
the
high
priest,
is
seen
standing
before
Jehovah's
angel,
clad
in
filthy
garments
and
accused
by
the
Satan.
Now
these
garments
are
taken
from
him,
and
he
is
clothed
in
rich
apparel
as
a
symbol
of
the
removal
of
guilt.
Joshua
is
pronused
full
exercise
of
his
priestly
functions
if
he
will
walk
in
Jehovah's
ways;
he
and
those
with
him
are
a
sign
that
Jehovah
is
to
bring
His
servant
the
Branch
(cf.
Is
42,
Jer
23'
33").
The
vision
that
follows
(ch.
4)
is
of
the
seven-branched
lamp
of
the
Temple,
supplied
with
oil
from
two
olive
trees.
Probably
the
promise
to
Zerubbabel
(w.*''-!''*)
should
be
transferred
to
the
end
of
the
chapter;
then
confusion
disappears,
and
the
seven
lamps
are
interpreted
as
the
eyes
of
Jehovah
which
run
to
and
fro
through
the
earth.
'The
olive
trees
are
explained
as
the
two
sons
of
oil
that
stand
by
the
Lord
of
the
whole
earth.
They
must
be
Zerubbabel
and
Joshua,
representatives
of
king
and
priest.
The
splendid
promise
to
Zerubbabel
now
closes
the
picture,
as
that
to
Joshua
had
closed
the
preceding.
In
this,
Zerubbabel
is
assured
that
he
shall
bring
the
Temple
to
completion,
not
by
might
nor
bj^
power,
but
by
Jehovah's
spirit.
The
proimnent
place
given
in
these
visions
to
priest
and
king,
as
essential
to
the
national
life,
is
most
significant.
Next,
the
prophet
sees
(S'*^)
the
curse
of
Jehovah
as
a
book
that
flies
and
enters
the
house
of
every
thief
and
perjurer
to
consume
it.
The
seventh
vision
(S*"")
follows
naturally
upon
the
preceding.
Wickedness,
represented
by
a
woman,
is
carried
away
from
the
land
to
Babylonia.
Jehovah's
curse
has
fallen
upon
the
sinners,
and
sin
itself
is
now
removed
to
the
land
of
exile.
The
last
vision
(61-8)
represents
four
chariots
going
forth
upon
the
earth;
of
these
the
one
that
goes
to
the
north
executes
the
wrath
of
Jehovah
upon
those
who
have
oppressed
His
people.
The
visions
opened
with
the
horsemen
that
reported
the
earth
as
quiet;
they
close
with
the
chariots
that
keep
the
world
in
subjection
to
Jehovah.
There
follows
the
symbolic
act
of
crowning
Joshua
(more
probably,
in
the
original
text,
Zerubbabel).
The
visions
centre
in
the
hope
of
a
glorious
future
for
Jerusalem,
with
its
Temple
restored,
its
enemies
stilled,
its
exiles
returned,
its
sin
forgiven,
its
wickedness
removed,
and
with
Jehovah's
spirit
flowing
in
through
priest
and
prince
of
Davidic
line.
The
visions
lead
on
to
the
symbolic
crowning
of
the
promised
ruler.
In
the
third
section
(chs.
7.
8),
Zechariah
is
led
by
a
question
concerning
fasting
to
teach
that
the
fasts
wmch
have
been
kept
in
the
years
of
exile
are
to
be
changed
into
joyous
feasts.
Rather
than
fast
they
should
observe
the
teachings
of
the
earlier
prophets
concerning
justice
and
mercy.
With
glorious
promises
for
the
peace
and
prosperity
of
Jerusalem,
with
the
nations
coming
to
seek
Jehovah,
the
original
Book
of
Zechariah
closes.
3.
Significance.
—
The
historical
importance
of
Zechariah
in
connection
with
the
re-building
of
the
Temple
has
already
been
noted.
In
the
transition
from
prophetical
to
apocalyptic
literature,
this
book
is
an
important
link.
Zechariah
has
a
large
measure
of
the
spirit
of
the
early
ethical
prophets.
From
the
experi-ences
of
the
past
he
can
draw
broad
and
deep
moral
lessons,
with
something
of
the
freedom
and
consciousness
of
immediate
Divine
illumination
that
distinguished
an
Amos
or
an
Isaiah.
Yet,
even
in
the
passages
where
