|New International Version (©2011)|
In the eighth month of the second year of Darius, the word of the LORD came to the prophet Zechariah son of Berekiah, the son of Iddo:
New Living Translation (©2007)
In November of the second year of King Darius's reign, the LORD gave this message to the prophet Zechariah son of Berekiah and grandson of Iddo:
English Standard Version (©2001)
In the eighth month, in the second year of Darius, the word of the LORD came to the prophet Zechariah, the son of Berechiah, son of Iddo, saying,
New American Standard Bible (©1995)
In the eighth month of the second year of Darius, the word of the LORD came to Zechariah the prophet, the son of Berechiah, the son of Iddo saying,
King James Bible (Cambridge Ed.)
In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
Holman Christian Standard Bible (©2009)
In the eighth month, in the second year of Darius, the word of the LORD came to the prophet Zechariah son of Berechiah, son of Iddo: "
International Standard Version (©2012)
In the eighth month of the second year of the reign of Darius, this message from the LORD came to Berechiah's son Zechariah, the grandson of Iddo the prophet:
NET Bible (©2006)
In the eighth month of Darius' second year, the word of the LORD came to the prophet Zechariah, son of Berechiah son of Iddo, as follows:
GOD'S WORD® Translation (©1995)
In the eighth month of Darius' second year as king, the LORD spoke his word to the prophet Zechariah, who was the son of Berechiah and the grandson of Iddo. He said,
King James 2000 Bible (©2003)
In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
American King James Version
In the eighth month, in the second year of Darius, came the word of the LORD to Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
American Standard Version
In the eighth month, in the second year of Darius, came the word of Jehovah unto Zechariah the son of Berechiah, the son of Iddo, the prophet, saying,
In the eighth month, in the second year of king Darius, the word of the Lord came to Zacharias the son of Barachias, the son of Addo, the prophet, saying:
Darby Bible Translation
In the eighth month, in the second year of Darius, came the word of Jehovah unto Zechariah the prophet, the son of Berechiah, the son of Iddo, saying,
English Revised Version
In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah the son of Berechiah, the son of Iddo, the prophet, saying,
Webster's Bible Translation
In the eighth month, in the second year of Darius, came the word of the LORD to Zechariah, the son of Barachiah, the son of Iddo the prophet, saying,
World English Bible
In the eighth month, in the second year of Darius, the word of Yahweh came to Zechariah the son of Berechiah, the son of Iddo, the prophet, saying,
Young's Literal Translation
In the eighth month, in the second year of Darius, hath a word of Jehovah been unto Zechariah, son of Berechiah, son of Iddo, the prophet, saying:
|Matthew Henry's Concise Commentary|
1:1-6 God's almighty power and sovereign dominion, should engage and encourage sinners to repent and turn to Him. It is very desirable to have the Lord of hosts for our friend, and very dreadful to have him for our enemy. Review what is past, and observe the message God sent by his servants, the prophets, to your fathers. Turn ye now from your evil ways, and from your evil doings. Be persuaded to leave your sins, as the only way to prevent approaching ruin. What is become of our fathers, and of the prophets that preached to them? They are all dead and gone. Here they were, in the towns and countries where we live, passing and repassing in the same streets, dwelling in the same houses, trading in the same shops and exchanges, worshipping God in the same places. But where are they? When they died, there was not an end of them; they are in eternity, in the world of spirits, the unchangeable world to which we hasten apace. Where are they? Those of them who lived and died in sin, are in torment. Those who lived and died in Christ, are in heaven; and if we live and die as they did, we shall be with them shortly and eternally. If they minded not their own souls, is that a reason why their posterity should ruin theirs also? The prophets are gone. Christ is a Prophet that lives for ever, but all other prophets have a period put to their office. Oh that this consideration had its due weight; that dying ministers are dealing with dying people about their never-dying souls, and an awful eternity, upon the brink of which both are standing! In another world, both we and our prophets shall live for ever: to prepare for that world ought to be our great care in this. The preachers died, and the hearers died, but the word of God died not; not one jot or title of it fell to the ground; for he is righteous.
Verse 1. - § 1. Title of the book, and author. The eighth month. This was called Bul before the Captivity (1 Kings 6:38), and afterwards Marchesvan (Josephus, 'Ant.,' 1:3 3); it answered to parts of October and November, and was a time of rain. Haggai had first prophesied two months earlier. The second year of Darius. Being now under foreign rule, the prophet uses the regnal years of the king to whom his people were subject (see note on Haggai 1:1). Son of Berechiah (see Introduction, § II.). The prophet. This appellation belongs to "Zechariah," as the LXX. and Vulgate take it. A comma should be inserted after "Iddo" here and in ver. 7. Saying. The visions virtually spoke to him, communicated to him the Lord's will; but first he has to deliver the following warning.
Gill's Exposition of the Entire Bible
In the eighth month,.... The month Marchesvan, called the month Bul, in 1 Kings 6:38 which answers to part of our October, and part of November: this was but two months from the first prophecy of Haggai, Haggai 1:1 and but a few days after his second, Haggai 2:1 so near were the prophecies of these two prophets together:
in the second year of Darius: king of Persia; not Darius the Mede, but Darius the son of Hystaspes:
came the word of the Lord unto Zechariah; that is, "the word of prophecy from before the Lord", as the Targum paraphrases it; which came to him, either in a dream, or in a vision, or by an impulse on his mind; who is described by his descent, the son of Barachias; mention is made of this name in Matthew 23:35. It signifies "the blessed of the Lord", and is the same with Eulogius or Benedictus:
the son of Iddo the prophet: the word "prophet", as Kimchi observes, belongs to Zechariah; not but that his grandfather Iddo might be a prophet too; and the same writer takes notice, that in the Midrash mention is made of Iddo the prophet; and so there is an Iddo that is called the seer and the prophet in 2 Chronicles 9:29 but whether the same with this is not certain. The name is by some thought to be the same with Firmicus, Statius, Robertus:
saying; as follows:
Jamieson-Fausset-Brown Bible Commentary
THE BOOK OF ZECHARIAH Commentary by A. R. Faussett
The name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (Zec 6:13). He is called "the son of Berechiah the son of Iddo" (Zec 1:1); but simply "the son of Iddo" in Ezr 5:1; 6:14. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Ne 12:4).
Zechariah entered early on his prophetic functions (Zec 2:4); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (Mt 23:35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in 2Ch 24:21, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to Mt 27:9 quoting Zec 11:12, 13 as the words of Jeremiah, Mede doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in Mt 27:9. The quotation there is not to the letter copied from Zechariah, Jer 18:1, 2; 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. Hengstenberg similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in Jer 18:1-19:15, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood" [Mt 27:8, 9], now bought by "the reward of iniquity" [Ac 1:18] in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse—a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege—a curse reiterated by Zechariah, and again to be verified in the Roman desolation. Lightfoot (referring to B. Bathra and Kimchi) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.
The prophecy consists of four parts: (1) Introductory, Zec 1:1-6. (2) Symbolical, Zec 1:7, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [Henderson]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (Zec 9:1; 12:1) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews' polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.
The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel—diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.
Zec 1:1-17. Introductory Exhortation to Repentance. The Visions. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers.
1. See Introduction.
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Zechariah's Call to Repentance
1In the eighth month, in the second year of Darius, came the word of the LORD to Zechariah, the son of Berechiah, the son of Iddo the prophet, saying, 2The LORD has been sore displeased with your fathers. 3Therefore say you to them, Thus said the LORD of hosts; Turn you to me, said the LORD of hosts, and I will turn to you, said the LORD of hosts. …
And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar.
from the blood of Abel to the blood of Zechariah, who was killed between the altar and the sanctuary. Yes, I tell you, this generation will be held responsible for it all.
Thus the work on the house of God in Jerusalem came to a standstill until the second year of the reign of Darius king of Persia.
Now Haggai the prophet and Zechariah the prophet, a descendant of Iddo, prophesied to the Jews in Judah and Jerusalem in the name of the God of Israel, who was over them.
So the elders of the Jews continued to build and prosper under the preaching of Haggai the prophet and Zechariah, a descendant of Iddo. They finished building the temple according to the command of the God of Israel and the decrees of Cyrus, Darius and Artaxerxes, kings of Persia.
The temple was completed on the third day of the month Adar, in the sixth year of the reign of King Darius.
Iddo, Ginnethon, Abijah,
of Iddo's, Zechariah; of Ginnethon's, Meshullam;
on the twenty-fourth day of the sixth month. The Promised Glory of the New House In the second year of King Darius,
On the twenty-fourth day of the ninth month, in the second year of Darius, the word of the LORD came to the prophet Haggai:
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 Berekiah, the son of Iddo.
The word of the LORD came to me: