sometimes occur. (i. 6, 9, 10, &c.) The language is somewhat Chaldaic, and poor.]"

XI. ZECHARIAH

§ 248.

HIS LIFE AND TIMES.

Zechariah was the son of Barachiah, the son of Iddo. (i. 1, 7.) According to Ezra v. 1, and vi. 14, he was the son of Iddo; but here the term son is used in the sense of descendant, and requires no further explanation. In Matt. xxiii. 35, this Zechariah is confounded with another Zechariah, the son of Jehoiada the priest, who is mentioned in 2 Ch. xxiv. 20, sqq. He was contemporary with Haggai, and entered upon the office of a prophet only a few months later than Haggai. His taste

"See Hitzig and Knobel.

Ph. Melanchthonis Comm. in Proph. Zachar. Opp. ii. p. 531. Jo. Jac. Grynai Comm. in Zachar.; Genev. 1581, 4to.

Casp. Sanctii Comm. in Zachar.; Lugd. 1616, 4to.

Jo. Henr. Ursini Comment. in Proph. Zachar.; Frcf. 1652.

Sam. Bohlii Analys. et Exeg. Proph. Zachar.; Rost. 1711.

C. Vitringa Comm. ad Libr. Prophetiarum Zachar. quæ supersunt; Leovard. 1734, 4to.

(B. G. Flügge) Die Weissagungen, welche den Schriften des Zacharias beigebogen sind; Hamb. 1788.

H. Venema Sermones acad. vice Comm. in Libr. Proph. Zach.; Leov. 1789, 4to.

B. Blayney, A new Translation, with Notes; Oxf. 1797, 4to.

Köster, Meletemata crit. et ex. in Zachar. pars poster. c. ix.-xiv.; Gott. 1818.

Ed. Forberg, Comment. crit. et exeg. in Zachar. Vatic. pars post. pt. i; Cob. 1824, 4to.

Translated into German (by Trinius ;) Quedlinb. 1780.

and fondness for symbols, and the Chaldaic doctrine of angels and spirits, which he has adopted, show that he had received his education in Chaldea."

§ 249.

CONTENTS AND SPIRIT OF THE FIRST PART OF HIS PROPHECY.

The oracles contained in chap. i.—viii. constitute a whole, by themselves, and all relate to the restoration of the Jewish state and temple. After exhorting the people to obedience in general, (i. 1-6,) the prophet, in a series of symbolical visions, (i. 7-vi. 8,) and accompanied by one symbolical action, (vi. 9-15,) gives many admonitions, encouragements, and promises. In a later prophecy, he answers the question which is put to him respecting the days of fasting, hitherto observed, and promises a joyful future. (vii. and viii.)

Zechariah writes almost entirely without rhythm, without energy, and without effect. Like Ezekiel, he loves

a

[Pseudo Epiphanius (1. c. cap. xxi.) says he came from the land of the Chaldees in old age, and when he was there he taught the people many things, and performed many miracles, to confirm their faith in him, (els úródiv.) He foretold that Josedech should have a son, who should discharge the office of priest at Jerusalem. He also blessed Salathiel, announcing that he should beget a son, and call his name Zerubbabel. Besides this, he performed a miracle under Cyrus, king of the Persians, promoting the victory over Crœsus, king of the Lydians, and over Astyages, king of the Medes. Besides, he predicted the service which Cyrus should perform for Jerusalem, and blessed him with great blessings....... He died in Judea, in extreme old age, and was buried near Haggai, the prophet. But another codex of Epiphanius adds, that he was slain by Joash, king of Judah, between the temple and the altar, while he was exhorting both king and people to desist from impiety, and return to God, &c. &c. The author of this sentence did not reflect that Joash, and Zechariah, son of Barachiah, were separated by a period of 320 years. See Carpzov, 1. c. p. 439, sq.]

to repeat his favorite formulas; as, for example, "Thus saith Jehovah of hosts," (i. 3, &c.,) [a phrase which occurs no less than forty-one times in these eight chapters ;] "Ye shall know that Jehovah of hosts sent me." (ii. 9, 11, iv. 8, vi. 15.)

His language bears marks of a late age." His manner of using symbols is obscure, and displays no power of invention. His symbols require the explanations, which he gives himself. The substance and contents of his writings by no means compensate for these defects of style, for there is nothing original or living in his admonitions, or his prophetic visions. He refers to the earlier prophets." Hengstenberg adduces many other instances of imitation, or acquaintance with the earlier prophets; but all the rest are too uncertain."

The arrangement of the prophecies is, incontestably, to be ascribed to the prophet himself. [A Jewish and Levitical spirit pervades the book. It relates, almost

a

vii. 14.

art. before the stat. constr.; iv. 7, 10., Syriasm. for N

with; i. 15. (Comp. 2 Sam. vii. 5.) 17

, abstulit; iii. 4.

hap; ii 12. 77; iii. 7. 5, b; iv. 2, 3.

(Comp. Ecel.

xii. 6.); vii. 12.

(Ezek. iii. 9. Jer. xvii. 1.) Hard constructions:

imp, cas. absol.; ii. 8. ; viii. 12., cas. abs. or suppl.

Chap. i. 4-6, and vii. 7, sqq., iii. 8, and vi. 12. Comp. with Jer. xxiii.

5, xxxiii. 15, vi. 13. Comp. Ps. cx. 4, (?) viii. 20–23.

Comp. Isa. ii. 3.

last, is exceedingly

slight. Hengstenherg (l. c. vol. i. p. 367, sq.) considers an acquaintance with the old prophets, and an imitation of them, as one of the characteristics of Zechariah. He mentions the following instances: Chap. ii. 8, an imitation of Isa. xlix. 19, 20; iii. 10, of Mich. iv. 4; iii. 8, and vi. 12, from Jer. xxiii. 5, and xxxiii. 15, and Isa. iv. 2. The fundamental thought of chap. v. he takes from Ezek. ii. 9, 10; viii. 4, from Isa. lxv. 20.]

exclusively, to the temple and the form of worship; yet some general ethical maxims occur, which the prophet applies. He is fired with revengeful hatred against the heathen nations, and, on account of their ancient oppressions, he predicts their ruin and subjugation to the Jews, for whom he entertains high and rash hopes. He often reminds the people of the fruitless prophecies and admonitions of the earlier prophets. For the most part, he makes use of visions, to set forth his thoughts. They are almost always symbolical, and often very obscure, so that he usually explains them. Simple comparisons and images do not occur in his writings, as in those of the elder prophets. Instead of these, he has symbols, and in this respect resembles Daniel and Ezekiel, with whom he has in common the frequent introduction of higher spiritual beings. He alone, of all the prophets, mentions Satan, who occurs in a similar manner in the later apocalyptical writers. In general, he writes without inspiration, energy, or effect; abounds in repetitions, and therefore is diffuse and uniform. He closely resembles Ezekiel, but is to be placed below him in rank. The style is prosaic, and the language slightly Chaldaic.]"

§ 250, a.

ON THE SECOND PART, IX.-XIV.

The contents of these chapters are in part enigmatical. Chap. ix. contains threats against Hadrach, — which is, perhaps, Persia, - Damascus, Tyre and Sidon, Philistia, and a promise that Judah shall be powerful, victorious, and happy, under its conquering and peaceful

-

kings. Chap. x., in like manner, predicts that the house of Judah- notwithstanding its present condition — shall be warlike and triumphant; the exiles shall return, (x. 6,) and no foreigners-neither Assyrians nor Ægyptians shall rule over them any more. Chap. xi. 1—3, relates the humiliation of the proud. Lebanon is taken as an image of Persia, or of all the enemies of Judah. The enigmatical part of the picture now begins, though there was an allusion to it in chap. x. 2, 3. Israel will be corrupted by bad shepherds; the harmony will be disturbed; God will punish them, (chap. xi. 4xiv.;) Judah must pass through a great purification, for she has forsaken God; all nations shall besiege Jerusalem; the herdsman shall be slain; two thirds of the inhabitants shall perish, and the remaining third must be purified yet more. But Jehovah, appearing in terrible majesty, contends against the foreign nations, and smites them with plagues. Then Jerusalem will be quietly inhabited; a living water will proceed from it; sin and unrighteousness will be abolished, and all nations shall come up to Jerusalem to worship.

§ 250, b.

THE SAME SUBJECT CONTINUED.

Here, with the single exception of chap. xi. 14—17, the style is not symbolical; sometimes it is not devoid of poetical elevation and rhythm. (ix. 3, sqq., and xi. 1-3.)

The form of introducing his oracles, used in the first part, (i. 1, iv. 8, vi. 9, vii. 1, 8, viii. 1, 18,) is omitted, and others occur, in which the name of Zechariah is not mentioned. (ix. 1, xi. 4, xii. 1.) The