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 angels taking an active part, no Satan, no seven eyes of God; but Amos also, for example, has only visions in the second part, and none in the first; whilst the first part of Zechariah contains not only visions, but also, in Zec 1:1-6, Zec 7:1-14 and 8, simple prophetic addresses, and symbolical actions not only in Zec 6:9-15, but also in Zec 11:4-17. The angels and Satan, which appear in the visions, are also absent from Zec 7:1-14 and 8; whereas the angel of Jehovah is mentioned in the last part in Zec 12:8, and the saints in Zec 14:5 are angels. The seven eyes of God are only mentioned in two visions (Zec 3:9 and Zec 4:10); and the providence of God is referred to in Zec 9:1, Zec 9:8, under the epithet of the eye of Jehovah. This also applies to the form of description and the language employed in the two parts. The visionary sights are described in simple prose, as the style most appropriate for such descriptions. The prophecies in word are oratorical, and to some extent are rich in gold figures and similes. This diversity in the prophetic modes of presentation was occasioned by the occurrence of peculiar facts and ideas, with the corresponding expressions and words; but it cannot be proved that there is any constant diversity in the way in which the same thing or the same idea is described in the two parts, whereas there are certain unusual expressions, such as מעבר וּמשּׁב (in Zec 7:14 and Zec 9:8) and העביר in the sense of removere (in Zec 3:4 and Zec 13:2), which are common to both parts. Again, the absence of any notice as to the time in the headings in Zec 9:1 and Zec 12:1 may be explained very simply from the fact, that these prophecies of the future of the kingdom are not so directly associated with the prophet's own time as the visions are, the first of which describes the condition of the world in the second year of Darius. The omission of the name of the author from the headings no more disproves the authorship of the Zechariah who lived after the captivity, than the omission of the name from Isa 15:1; Isa 17:1; Isa 19:1, disproves Isaiah's authorship in the case of the chapters named. All the other arguments that have been brought against the integrity or unity of authorship of the entire book, are founded upon false interpretations and misunderstandings; whereas, on the other hand, the integrity of the whole is placed beyond the reach of doubt by the testimony of tradition, which is to be regarded as of all the greater value