Difference between revisions of "Zechariah"

<p> '''1.''' Eleventh of the 12 minor prophets. Son of Berechiah, grandson of Iddo; Ezra (&nbsp;Ezra 5:1; ) says son of Iddo, omitting [[Berechiah]] the intermediate link, as less known, and perhaps having died early. Zechariah was probably, like Ezekiel, priest as well as prophet, [[Iddo]] being the priest who returned with [[Zerubbabel]] and Joshua from [[Babylon]] (&nbsp;Nehemiah 12:4; &nbsp;Nehemiah 12:16). His priestly birth suits the sacerdotal character of his prophecies (&nbsp;Zechariah 6:13). </p> <p> He left Babylon, where he was born, very young. Zechariah began prophesying in youth (&nbsp;Zechariah 2:4), "this young man. In the eighth month, in Darius' second year (520 B.C.), Zechariah first prophesied with Haggai (who began two months earlier) in support of Zerubbabel and [[Shealtiel]] in the building of the temple, which had been suspended under Pseudo-Smerdis [[Artaxerxes]] (&nbsp;Ezra 4:24; &nbsp;Ezra 5:1-2; &nbsp;Ezra 6:14). The two, "Haggai the prophet and Zechariah the son of Iddo" the priest prophet, according to a probable tradition composed psalms for the liturgy of the temple: Psalms 137; 146 to 148, according to Septuagint; Psalm 125, 126 (See [[Nehemiah]] ) according to the Peshito; Psalm 111 according to Vulgate. </p> <p> The [[Hallelujah]] characterizes the post exile psalms, it occurs at both beginning and end of Psalms 146 to 150; these are all joyous thanksgivings, free from the lamentations which appear in the other post exile psalms. Probably sung at the consecration of the walls under Nehemiah; but [[Hengstenberg]] thinks at the consecration of the second temple. [[Jewish]] tradition makes Zecharia a member of the great synagogue. (See [[Zechariah]] , BOOK OF.) </p> <p> '''2.''' [[Firstborn]] son of Meshelemiah, a Korhite, keeper of the N. gate of the tabernacle under David (&nbsp;1 Chronicles 9:21; &nbsp;1 Chronicles 26:2; &nbsp;1 Chronicles 26:14, "a wise counsellor".) </p> <p> '''3.''' One of the sons of [[Jehiel]] (&nbsp;1 Chronicles 9:37); in &nbsp;1 Chronicles 8:31 Zacher. </p> <p> '''4.''' A [[Levite]] in the tabernacle choir under David, "with psalteries on Alamoth" (&nbsp;1 Chronicles 15:20); of the second order of [[Levites]] (verse 18), a porter or gatekeeper. </p> <p> '''5.''' One of Judah's princes under Jehoshaphat, sent to teach the law of [[Jehovah]] in Judah's cities (&nbsp;2 Chronicles 17:7). </p> <p> '''6.''' Son of Jehoiada, and so cousin of king [[Joash]] whom [[Jehoiada]] saved from [[Athaliah]] (&nbsp;2 Chronicles 24:20). (See [[Zacharias]] .) </p> <p> '''7.''' A [[Kohathite]] Levite under Josiah, an overseer of the temple repairs (&nbsp;2 Chronicles 34:12). </p> <p> '''8.''' Leader of the sons of Pharosh, returned from Babylon with Ezra (&nbsp;Ezra 8:3). </p> <p> '''9.''' Son of Bebai; also returned, leading 28 males, with Ezra (&nbsp;Ezra 8:11). </p> <p> '''10.''' A chief, summoned by Ezra to the consultation at the river Ahava, before the second caravan returned (&nbsp;Ezra 8:16); at Ezra's left, in expounding the law (&nbsp;Nehemiah 8:4). </p> <p> '''11.''' Of Elam's family; married a foreign wife (&nbsp;Nehemiah 10:26). </p> <p> '''12.''' Ancestor of [[Uthai]] or [[Athaiah]] (&nbsp;Nehemiah 11:4). </p> <p> '''13.''' A Shilonite, ancestor of [[Maaseiah]] (&nbsp;Nehemiah 11:5). </p> <p> '''14.''' A priest, son of Pashur, ancestor of [[Adaiah]] (&nbsp;Nehemiah 11:12). </p> <p> '''15.''' Representing Iddo the priest's family, in the time of Joiakim, son of [[Jeshua]] (&nbsp;Nehemiah 12:16); probably the same as Zechariah the prophet, son (descendant) of Iddo. </p> <p> '''16.''' A priest, son of Jonathan, blew the trumpet at the dedication of the city wall (&nbsp;Nehemiah 12:35; &nbsp;Nehemiah 12:41). </p> <p> '''17.''' A [[Reubenite]] chief in Tiglath Pileser's time, at Israel's captivity (&nbsp;1 Chronicles 5:7). </p> <p> '''18.''' A priest who blew the trumpet in the procession of the ark (&nbsp;1 Chronicles 15:24). </p> <p> '''19.''' Son of [[Isshiah]] or [[Jesiah]] (&nbsp;1 Chronicles 24:25). </p> <p> '''20.''' Hosah's fourth son (&nbsp;1 Chronicles 26:11). </p> <p> '''21.''' A Manassite, father of Iddo, chief in [[Gilead]] under David (&nbsp;1 Chronicles 27:21). </p> <p> '''22.''' Father of [[Jahaziel]] (&nbsp;2 Chronicles 20:14). </p> <p> '''23.''' Son of [[Jehoshaphat]] (&nbsp;2 Chronicles 21:2), slain by Jehoram. </p> <p> '''24.''' Uzziah's prophetical counselor (&nbsp;2 Chronicles 26:5), "who had understanding in the visions of God" ("who had insight into seeing of God"); compare &nbsp;Daniel 1:17; as this phrase is not equivalent to "who had prophetic visions from God," but to such "seeing of God" as was granted to the elders of [[Israel]] in &nbsp;Exodus 24:10, it is better to read beyireath for bireoth; so Septuagint, Syriac, [[Targum]] Arabic, Raschi, Kimchi, etc., "who was (his) instructer in the fear of God." </p> <p> '''25.''' Father of [[Abijah]] or Abi, Hezekiah's mother (&nbsp;2 Chronicles 29:1). </p> <p> '''26.''' One of Asaph's family who joined in purifying the temple under [[Hezekiah]] (&nbsp;2 Chronicles 29:13). </p> <p> '''27.''' .A ruler of the temple under [[Josiah]] (&nbsp;2 Chronicles 35:8), "the second priest" next to [[Hilkiah]] the high priest (&nbsp;2 Chronicles 34:9; &nbsp;2 Kings 25:18). </p> <p> '''28.''' Son of Jeberechiah, taken by Isaiah as one of the "faithful witnesses to record" when he wrote concerning Maher-shalal-hash-baz ("hasting to the spoil he hasteth to the prey".) The other witness was Uriah, or Urijah, a priest, whom Urijah used as his tool in copying the [[Damascus]] altar. (See [[Urijah]] .) As Isaiah, in order to enforce upon Ahaz' attention the truth symbolized, namely, that [[Assyria]] whom [[Ahaz]] trusted would soon prey upon Judah, chose one witness from the king's bosom friends, so it is likely Zechariah the other witness was also a bosom friend of Ahaz. </p> <p> Now 2 Kings 18 informs us that the mother of Hezekiah, son of Ahaz, was [[Abi]] daughter of Zechariah; hence it appears Ahaz was Zechariah's son in law; Isaiah naturally chose him as the other of the two witnesses. The undesigned coincidence between the prophet Isaiah (&nbsp;Isaiah 8:2) and the independent historian (&nbsp;2 Kings 16:10; &nbsp;2 Kings 18:2) confirms the genuineness of both. (See Blunt's Undesigned Coincidences, 2:2.) Thus No. 27 will be the same person as No. 25; else he may have been the same as No. 26. </p>

<p> The Bible mentions about thirty people who had the name Zechariah. Many of these were priests, prophets or rulers. </p> <p> Of the rulers named Zechariah, one was a king of Israel. He was the fifth king of the dynasty of Jehu, and with his murder in 752 BC, Jehu’s dynasty ended as bloodily as it had begun (&nbsp;2 Kings 15:8-12). </p> <p> The most important of the prophets named Zechariah was the man whose book is part of the Old Testament. He lived in Jerusalem during the period after the Jews’ return from captivity and, with Haggai, he roused the people to get on with the job of rebuilding the temple (&nbsp;Ezra 5:1-2; &nbsp;Ezra 6:14-15; &nbsp;Zechariah 1:1; see [[Zechariah]] , BOOK OF). </p> <p> Of the priests named Zechariah, the best known in Old [[Testament]] times was the man who rebuked King Joash and the people of Jerusalem for their idolatry. By command of the king, the leaders of Jerusalem murdered him. In a divine judgment on the murderers, the leaders of Jerusalem were killed in an enemy invasion and the king was assassinated by two of his palace officials (in 796 BC; &nbsp;2 Chronicles 24:17-26; &nbsp;Luke 11:49-51). </p> <p> Another priest named Zechariah lived in New Testament times. This man was the father of John the Baptist. For many years he and his wife had not been able to have children, even though they had prayed earnestly and lived righteously before God. One day, while Zechariah was on duty in the temple, an angel from God told him that in answer to their prayers, God was about to give them a son. This son, whom they were to name John, was to be the forerunner of the Messiah (&nbsp;Luke 1:5-17). </p> <p> Zechariah could hardly believe the good news and wanted a sign to confirm it. The sign he received was also a penalty for his unbelief: he was made dumb till the baby was born (&nbsp;Luke 1:18-23; &nbsp;Luke 1:57-66). Upon regaining his speech, Zechariah immediately began to praise God. His first words of praise were for the promised Messiah (&nbsp;Luke 1:67-75). He then offered praise for his son John, who would prepare the people for the Messiah’s arrival by calling them to repentance (&nbsp;Luke 1:76-79). </p>

<p> [[Zechariah]] (''Zĕk'A-Rî'Ah'' ), ''Jehovah Remembers.'' 1. The eleventh of the twelve minor prophets, of priestly descent and a contemporary or Haggai. &nbsp;Ezra 5:1. He was born in Babylon, and was both a priest and a prophet. [[Scarcely]] anything is known of his life. His prophecies were about b.c. 520. </p> <p> The Book of Zechariah consists of two divisions: I. Chaps. 1-8; II. Chaps. 9-14. The first division contains visions and prophecies, exhortations to turn to Jehovah, and warnings against the enemies of the people of God. The second division gives a prophetic description of the future fortunes of the theocracy in conflict with the secular powers, the sufferings and death of the Messiah under the figure of the shepherd, the conversion of Israel to him, and the final glorification of the kingdom of God. Some have ascribed this part of the book to Jeremiah because in &nbsp;Matthew 27:9-10 a passage is quoted under the name of Jeremiah, while others have put it at a much earlier or much later period on account of the peculiarities of the style. The book contains six specific references to Christ: 3:8; 6:12; 9:9; 11:12; 12:10; 13:7, representing him as a lowly servant, a priest and king building Jehovah's temple, the meek and peaceful but universal monarch, the shepherd betrayed for the price of a slave (thirty pieces of silver), the leader to repentance, and the [[Fellow]] of Jehovah smitten by Jehovah himself, at once the [[Redeemer]] and the [[Pattern]] of his flock. Besides the prophet, 27 other persons of the name Zechariah are mentioned in' Scripture. </p>

<li> &nbsp;Isaiah 8:2 . <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Zechariah'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/z/zechariah.html. 1897. </p> </div> </li>

<p> Zechariah (whom Jehovah remembers), a very common name among the Jews, borne by the following persons mentioned in Scripture. </p> <p> Zechariah , 1 </p> <p> Zechariah, son of Jeroboam II, and fourteenth king of Israel. He ascended the throne in B.C. 772, and reigned six months. The few months of Zechariah's reign just sufficed to evince his inclination to follow the bad course of his predecessors; and he was then slain by Shallum, who usurped the crown. With his life ended the dynasty of Jehu (; ). </p> <p> Zechariah , 2 </p> <p> Zechariah, high priest in the time of Joash, king of Judah. He was son, or perhaps grandson, of Jehoiada and Jehosheba; the latter was the aunt of the king, who owed to her his crown, as he did his education and throne to her husband [JOASH]. Zechariah could not bear to see the evil courses into which the monarch eventually fell, and by which the return of the people to their old idolatries was facilitated, if not encouraged. Therefore, when the people were assembled at one of the solemn festivals, he took the opportunity of lifting up his voice against the growing corruptions. This was in the presence of the king, in the court of the temple. The people were enraged at his honest boldness, and with the connivance of the king, if not by a direct intimation from him, they seized the pontiff, and stoned him to death, even in that holy spot, 'between the temple and the altar.' His dying cry was not that of the first Christian martyr, 'Lord, lay not this sin to their charge' (), but 'The Lord look upon it, and require it' (). It is to this dreadful affair that our Lord is supposed to allude in ; . </p> <p> Zechariah , 3 </p> <p> Zechariah, described as one 'who had understanding in the visions of God' (). It is doubtful whether this eulogium indicates a prophet, or simply describes one eminent for his piety and faith. During his lifetime Uzziah, king of Judah, was guided by his counsels, and prospered: but went wrong when death had deprived him of his wise guidance. Nothing is known of this Zechariah's history. It is possible that he may be the same whose daughter became the wife of Ahaz, and mother of Hezekiah (; ). </p> <p> Zechariah , 4 </p> <p> Zechariah, son of Jeberechiah, a person whom, together with Urijah the high priest, Isaiah took as a legal witness of his marriage with 'the prophetess' (). This was in the reign of Ahaz, and the choice of the prophet shows that Zechariah was a person of consequence. </p> <p> Zechariah , 5 </p> <p> Zechariah, the eleventh in order of the Minor Prophets, was 'the son of Berechiah, the son of Iddo, the prophet.' He seems to have entered upon his office in early youth (). The period of his introduction to it is specified as the eighth month of the second year of Darius, a very short time later than the prophet Haggai. The mission of Zechariah had especial reference to the affairs of the nation that had been restored to its territory. The second edict, granting permission to rebuild the temple, had been issued, and the office of Zechariah was to incite the flagging zeal of the people, in order that the auspicious period might be a season of religious revival as well as of ecclesiastical reorganization; and that the theocratic spirit might resume its former tone and energy in the breasts of all who were engaged in the work of restoring the 'holy and beautiful house,' where their fathers had praised Jehovah. The prophet assures them of success in the work of re-erecting the sacred edifice, despite of every combination against them; for Zerubbabel 'should bring forth the head stone with shouting, Grace, grace unto it'—comforts them with a solemn pledge that, amid fearful revolutions and conquests by which other nations were to be swept away, they should remain uninjured; for, says Jehovah, 'He that toucheth you toucheth the apple of mine eye'—sketches in a few vivid touches the blessings and glory of the advent of Messiah—imparts consolation to those who were mourning over their un-worthiness, and pronounces a heavy doom on the selfish and disobedient, and on such as in a remote age, imbibing their spirit, 'should fall after the same example of unbelief.' The pseudo-Epiphanius records some prodigies wrought by Zechariah in the land of Chaldea, and some wondrous oracles which he delivered; and he and [[Dorotheus]] both agree in declaring that the prophet died in [[Judea]] in a good old age, and was buried beside his colleague Haggai. </p> <p> The book of Zechariah consists of four general divisions. </p> <p> I. The introduction or inaugural discourse (). </p> <p> II. A series of nine visions, extending onwards to Zechariah 7, communicated to the prophet in the third month after his installation. These visions were— </p> <p> A rider on a roan horse among the myrtle-trees, with his equestrian attendants, who report to him the peace of the world, symbolizing the fitness of the time for the fulfillment of the promises of God, his people's protector. </p> <p> Four horns, symbols of the oppressive enemies by which Judah had been on all sides surrounded, and four carpenters, by whom these horns are broken, emblems of the destruction of these anti-theocratic powers. </p> <p> A man with a measuring-line describing a wider circumference for the site of Jerusalem, as its population was to receive a vast increase, foreshowing that many more Jews would return from Babylon and join their countrymen, and indicating the conversion of heathen nations under the Messiah, when out of [[Zion]] should go forth the law and the word of the Lord from Jerusalem. </p> <p> The high-priest Joshua before the angel of the Lord, with Satan at his right hand to oppose him. The sacerdotal representative of the people, clad in the filthy garments in which he had returned from captivity, seems to be a type of the guilt and degradation of his country; while forgiveness and restoration are the blessings which the pontiff symbolically receives from Jehovah, when he is reclad in holy apparel and crowned with a spotless turban, the vision at the same time stretching into far futurity, and including the advent of Jehovah's servant the Branch. </p> <p> A golden lamp-stand fed from two olive-trees, one growing on each side, an image of the value and divine glory of the theocracy as now seen in the restored Jewish church, supported, not 'by might nor by power, but by the Spirit of Jehovah,' and of the spiritual development of the old theocracy in the Christian church, which enlightens the world through the continuous influence of the Holy Ghost. </p> <p> A flying roll, the breadth of the temple-porch, containing on its one side curses against the ungodly, and on its other anathemas against the immoral, denoting that the head of the theocracy, the Lord of the temple, would from his place punish those who violated either the first or the second table of his law. </p> <p> A woman in an ephah (at length pressed down into it by a sheet of lead laid over its mouth), borne along in the air by two female figures with storks' wings, representing the sin and punishment of the nation. The fury, whose name is Wickedness, is repressed, and transported to the land of Shinar; i.e. idolatry, in the persons of the captive Jews, was forever removed at that period from the Holy Land, and, as it were, taken to Babylon, the home of image-worship. </p> <p> Four chariots issuing from two copper mountains, and drawn respectively by red, black, white, and spotted horses, the vehicles of the four winds of heaven, a hieroglyph of the swiftness and extent of divine judgments against the former oppressors of the covenant people. Judgments seem issuing from God's holy habitation in the midst of the 'mountains which are round about Jerusalem,' or from between those two hills, the ravine dividing which forms the valley of Jehoshaphat, directly under the temple mountain, where dwelt the head of the theocracy. </p> <p> The last scene is not properly a vision, but an oracle in connection with the preceding visions, and in reference to a future symbolical act to be performed by the prophet. In presence of a deportation of Jews from Babylon, the prophet was charged to place a crown on the head of Joshua the high-priest, a symbol which, whatever was its immediate signification, was designed to prefigure the royal and sacerdotal dignity of the man whose name is Branch, who should sit as 'a priest upon his throne.' </p> <p> The meaning of all the preceding varied images and scenes is explained to the prophet by an attendant angelic interpreter. </p> <p> III. A collection of four oracles delivered at various times in the fourth year of Darius, and partly occasioned by a request of the nation to be divinely informed, whether, now on their happy return to their fatherland, the month of Jerusalem's overthrow should be registered in their sacred calendar as a season of fasting and humiliation. The prophet declares that these times should in future ages be observed as festive solemnities. </p> <p> IV. Zechariah 8-11 contains a variety of prophecies unfolding the fortunes of the people, their safety in the midst of Alexander's expedition, and their victories under the Maccabean chieftains, including the fate of many of the surrounding nations, [[Hadrach]] (Persia), Damascus, Tyre, and Philistia. </p> <p> V. Zechariah 12-14 graphically portrays the future condition of the people, especially in Messianic times, and contains allusions to the siege of the city, the means of escape by the cleaving of the Mount of Olives, with a symbol of twilight breaking into day, and living water issuing from Jerusalem, concluding with a blissful vision of the enlarged prosperity and holiness of the theocratic metropolis, when upon the bells of the horses shall be inscribed 'holiness unto the Lord.' </p> <p> The language of Zechariah has not the purity and freshness of a former age. A slight tinge of Chaldaism pervades the composition. The symbols with which he abounds are obscure, and their prosaic structure is diffuse and unvaried. The rhythm of his poetry is unequal, and its parallelisms are inharmonious and disjointed. His language has in many phrases a close alliance with that of the other prophets, and occasional imitations of them, especially of Ezekiel, characterize his oracles. He is also peculiar in his introduction of spiritual beings into his prophetic scenes. </p> <p> Zechariah , 6 </p> <p> Zechariah, the father of John the [[Baptist]] [JOHN THE BAPTIST]. </p>