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Context of the Book of Zechariah in the Old Testament

The Book of Zechariah is a prophetic book in the Old Testament, attributed to the prophet Zechariah, whose name means "Jehovah is renowned" or "Jehovah is remembered" [2]. Zechariah was a prophet of Judah, the eleventh of the twelve minor prophets, and, like Ezekiel, was of priestly lineage [2, 4]. He is identified in his prophecy as "the son of Berechiah, the son of Iddo" (Zechariah 1:1) [10]. However, in the book of Ezra (Ezra 5:1; 6:14), he is referred to as "the son of Iddo" [4]. This discrepancy is commonly understood to mean that Berechiah likely died early, making Zechariah the direct successor to his grandfather Iddo in the prophetic office [4].

Zechariah's prophetic ministry began in the second year of Darius's reign, around 520 B.C., approximately sixteen years after the initial return of the Jewish exiles from Babylon [2]. He was a contemporary of the prophet Haggai (Ezra 5:1) [2]. His ministry was crucial during the post-exilic period, particularly in encouraging the rebuilding of the Temple in Jerusalem [6, 13]. The book itself is generally divided into two main parts: chapters 1-8 and chapters 9-14 [2, 6].

The first section, chapters 1-8, is widely accepted by critics as the genuine work of Zechariah, the son of Iddo [6]. This part begins with an introduction where the prophet announces his divine commission [6, 17]. It then presents a series of eight nocturnal visions, which Zechariah received on the twenty-fourth day of the eleventh month (Shebat) in the second year of Darius [10, 13]. These visions, interpreted by an angel, describe the hopes and expectations associated with the rebuilding of the Temple, serving as a pledge and foundation for future blessings [6, 13]. For instance, the prophet received a "word of God" concerning the future of the people and the kingdom of God [13]. This section also includes a discourse delivered two years later, in the fourth year of Darius, in response to questions about fasting practices [6, 16]. This period was significant as the Temple building project, which had resumed five months prior to Zechariah's first visions, was well underway and possibly nearing completion in its rough form [13, 16].

The second section of the book, chapters 9-14, is characterized by its distinct content and formal arrangement, often referred to as "burdens" or "oracles" (Massâ' debhar Yehôvâh) [18]. These chapters focus on the future of world powers and the kingdom of God, containing prophecies of judgment and salvation [18]. This latter section is noted for its Messianic themes, though without specific references to the person of Jesus Christ in some interpretations [11]. However, Christian tradition, including patristic writers, has identified numerous prophecies within Zechariah that point to Christ. For example, Augustine, a prominent Church Father, noted that Zechariah prophesied about Christ and the Church [14]. He also pointed to passages in Zechariah that speak of God judging the world, which he understood to refer to Christ, even if not explicitly named [20].

Specific passages from Zechariah are cited in the New Testament to describe events in Jesus' life. For instance, Zechariah 9:9, "Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey," is directly quoted in Matthew's account of Jesus' triumphal entry into Jerusalem [15]. Origen, another early Church Father, discussed how this prophecy was fulfilled in Matthew's narrative [15]. Another notable citation is found in Matthew 27:9-10, which refers to a prophecy about thirty pieces of silver being paid for a field. Matthew attributes this to Jeremiah, but the specific wording closely aligns with Zechariah 11:12-13 [12]. Scholars suggest Matthew might have been following a Jewish custom of citing books by referring to the first book in a scroll, where Jeremiah would have preceded Zechariah, or he might have seen connections to similar themes in Jeremiah [12]. This passage in Zechariah 11 is interpreted by some as foretelling the rejection of the Messiah, with the prophet symbolically acting out the role of a shepherd whose flock is destined for slaughter [19].

The context of Zechariah's prophecy is deeply rooted in the post-exilic community's struggles and hopes. The return from exile was a period of rebuilding, not just the Temple, but also the spiritual and national identity of Israel. Zechariah's messages served to encourage the people in their work, reminding them of God's continued presence and future plans for their restoration and the establishment of His kingdom. The book's emphasis on divine intervention, the coming Messiah, and the ultimate triumph of God's people provided comfort and motivation to a community facing significant challenges.

Beyond the prophet Zechariah of the book, the name "Zechariah" appears numerous times in the Old Testament, referring to various individuals. For example, there was a Levite living during the Divided Monarchy (1 Chronicles 24:25) [3], a man from the tribe of Judah during the same period (2 Chronicles 21:2) [5], and several men living during the time of Exile and Return (Ezra 8:11, 8:16, 10:26) [7, 8, 9]. In the New Testament, a Zechariah is mentioned as the father of John the Baptist (Luke 1:5) [1]. This highlights the commonality of the name, meaning "Jehovah remembers," reflecting a significant theological concept within Israelite culture.

Sources

  1. STEPBible TIPNR “Biblical proper name: [email protected]=G2197H — Man living at the time of the New Testament (refs: #A man living at the time of the New Testament, first mentioned at Luk.1.5; <br>only referred to as )”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Zechariah — Jehovah is renowned or remembered. (1.) A prophet of Judah, the eleventh of the twelve minor prophets. Like Ezekiel, he was of priestly extraction. He describes himself (1:1) as "the son of Berechiah." In Ezra 5:1 and 6:14 he is called "the son of Iddo," who was properly his grandfather. His prophetical career began in the second year of Darius (B.C. 520), about sixteen years after the return of the first company from exile. He was contemporary with Haggai (Ezra 5:1). His book consists of two distinct parts, (1) chapters 1 to 8, inclusive, and (2) 9 to th”
  3. STEPBible TIPNR “Biblical proper name: [email protected]=H2148E — Levite living at the time of Divided Monarchy (refs: #A man from the tribe of Levi living at the time of Divided Monarchy, only mentioned at 1Ch.24.25; <)”
  4. Smith's Bible Dictionary “Smith's Bible Dictionary: Zechariah — + The eleventh in order of the twelve minor prophets. He is called in his prophecy the son of Berechiah and the grandson of Iddo, whereas in the book of Ezra, (Ezra 5:1; 6:14) he is said to have been the son of Iddo. It is natural to suppose as the prophet himself mentions his father's name, whereas the book of Ezra mentions only Iddo, that Berechiah had died early, and that there was now no intervening link between the grandfather and the grandson. Zechariah, like Jeremiah and Ezekiel before him, was priest as well as prophet. He seems to have entered upo”
  5. STEPBible TIPNR “Biblical proper name: [email protected]=H2148J — Man living at the time of Divided Monarchy (refs: #A man from the tribe of Judah living at the time of Divided Monarchy, only mentioned at 2Ch.21.2; <)”
  6. Smith's Bible Dictionary “Smith's Bible Dictionary: Zechariah, The Book Of — The book of Zechariah, in its existing form, consists of three principal parts, vis. chs. 1-8; chs. 9-11; chs. 12-14. + The first of these divisions is allowed by the critics to be the genuine work of Zechariah the son of Iddo. It consists, first, of a short introduction or preface in which the prophet announces his commission; then of a series of visions, descriptive of all those hopes and anticipations of which the building of the temple was the pledge and sure foundation and finally of a discourse, delivered two years later, in reply to que”
  7. STEPBible TIPNR “Biblical proper name: [email protected]=H2148S — Man living at the time of Exile and Return (refs: #A man living at the time of Exile and Return, only mentioned at Ezr.8.16; <br>only referred to as <)”
  8. STEPBible TIPNR “Biblical proper name: [email protected]=H2148T — Man living at the time of Exile and Return (refs: #A man living at the time of Exile and Return, only mentioned at Ezr.10.26; <br>only referred to as )”
  9. STEPBible TIPNR “Biblical proper name: [email protected]=H2148R — Man living at the time of Exile and Return (refs: #A man living at the time of Exile and Return, only mentioned at Ezr.8.11; <br>only referred to as <)”
  10. Zechariah “Zechariah 1:7 (BSB) — On the twenty-fourth day of the eleventh month, the month of Shebat, in the second year of Darius, the word of the LORD came to the prophet Zechariah son of Berechiah, the son of Iddo.”
  11. Smith's Bible Dictionary “Smith's Bible Dictionary: Zephaniah — (hidden by Jehovah). + The ninth in order of the twelve minor prophets. His pedigree is traced to his fourth ancestor, Hezekiah, (Zephaniah 1:1) supposed to be the celebrated king of that name. The chief characteristics of this book are the unity and harmony of the composition, the grace, energy and dignity of its style, and the rapid and effective alternations of threats and promises. The general tone of the last portion is Messianic, but without any specific reference to the person of our Lord. The date of the book is given in the inscription--viz, the r”
  12. Matthew (Protestant academic) “Tyndale House on Matthew 27:9: 27:9-10 the prophecy of Jeremiah: The citation is from Zech 11:12-13. Matthew might merely have been conforming to the Jewish custom of citing books by referring to the first book in the particular scroll—the first book in the scroll containing Zechariah would have been Jeremiah. Or, Matthew might have thought of similar passages in Jeremiah (Jer 19:1-13; 18:2-6; 32:6-15) along with Zech 11:12-13. • Matthew sees a striking resemblance between Zechariah’s actions and those of the leading priests. Both contexts deal with the rejection of God’s messenger who was to ”
  13. Zechariah (Lutheran) “Keil & Delitzsch on Zechariah 1:7: Three months after his call to be a prophet through the first word of God that was addressed to him, Zechariah received a comprehensive revelation concerning the future fate of the people and kingdom of God, in a series of visions, which were given him to behold in a single night, and were interpreted by an angel. This took place, according to Zac 1:7, "on the twenty-fourth day of the eleventh month, i.e., the month Shebat, in the second year of Darius," that is to say, exactly five months after the building of the temple had been resumed (Hag 1:15), with whi”
  14. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 35.--OF THE PROPHECY OF THE THREE PROPHETS, HAGGAI, ZECHARIAH, AND MALACHI. (part 1): There remain three minor prophets, Haggai, Zechariah, and Malachi, who prophesied at the close of the captivity. Of these Haggai more openly prophesies of Christ and the Church thus briefly: "Thus saith the Lord of hosts, Yet one little while, and I will shake the heaven, and the earth, and the sea, and the dry land; and I will move all nations, and the desired of all nations shall come."(11) The fulfillment of this prophecy is in part already s”
  15. Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — 17. MATTHEW'S STORY OF THE ENTRY INTO JERUSALEM. DIFFICULTIES INVOLVED IN IT FOR THOSE WHO TAKE IT LITERALLY. (part 2): the village over against Bethphage, to find an ass tied and its colt with it and to loose them and bring them? And how did it deserve to be recorded that He sat upon the ass and the foal and entered into the city? And how does Zechariah prophesy about Christ when he says,(2) "Rejoice greatly, thou daughter of Zion, proclaim it, thou daughter of Jerusalem. Behold thy king cometh unto thee, just is He and bringing”
  16. Zechariah (Lutheran) “Keil & Delitzsch on Zechariah 7:1: Zac 7:1-3 describe the occasion for this instructive and consolatory "word of God," which was addressed to Zechariah in the fourth year of Darius, i.e., two years after the building of the temple was resumed, and two years before its completion, and therefore at a time when the building must have been far advanced, and the temple itself was possibly already finished in the rough. Zac 7:1. "It came to pass in the fourth year of king Darius, that the word of Jehovah came to Zechariah, on the fourth (day) of the ninth month, in Kislev." In this definition of the”
  17. Zechariah (Nonconformist/Puritan) “Matthew Henry on Zechariah 1:1: Here is, I. The foundation of Zechariah's ministry; it is laid in a divine authority: The word of the Lord came to him. He received a divine commission to be God's mouth to the people and with it instructions what to say. He received of the Lord that which also he delivered unto them. The word of the Lord was to him; it came in the evidence and demonstration of the Spirit, as a real thing, and not a fancy. For the ascertaining of this, we have here, 1. The time when the word of the Lord came first to him, or when the word that next follows came to him: it was in”
  18. Zechariah (Lutheran) “Keil & Delitzsch on Zechariah 9 (introduction): III. Future of the World-Powers, and of the Kingdom of God - Zechariah 9-14 The two longer prophecies, which fill up the last part of our book (ch. 9-11 and 12-14), show by their headings, as well as by their contents, and even by their formal arrangement, that they are two corresponding portions of a greater whole. In the headings, the fact that they have both the common character of a threatening prophecy or proclamation of judgment, is indicated by the application of the same epithet, Massâ' debhar Yehōvâh (burden of the word of Jehovah), w”
  19. Zechariah (Presbyterian) “Jamieson, Fausset & Brown on Zechariah 11:4: The prophet here proceeds to show the cause of the destruction just foretold, namely, the rejection of Messiah. flock of . . . slaughter-- (Psa 44:22). God's people doomed to slaughter by the Romans. Zechariah here represents typically Messiah, and performs in vision the actions enjoined: hence the language is in part appropriate to him, but mainly to the Antitype, Messiah. A million and a half perished in the Jewish war, and one million one hundred thousand at the fall of Jerusalem. "Feed" implies that the Jews could not plead ignorance of God's ”
  20. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 30.--THAT IN THE BOOKS OF THE OLD TESTAMENT, WHERE IT IS SAID THAT GOD SHALL JUDGE THE WORLD, THE PERSON OF CHRIST IS NOT EXPLICITLY INDICATED, BUT IT PLAINLY APPEARS FROM SOME PASSAGES IN WHICH (part 2): past, as in the same prophet we read, "He was led as a sheep to the slaughter,"(2) not "He shall be led;" but the past tense is used to express the future. And prophecy constantly speaks in this way. There is also another passage in Zechariah which plainly declares that the Almighty sent the Almighty; and of what persons can thi”
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