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 in the case of Zechariah, inasmuch as the collection of the prophetic writings, if not of the whole of the Old Testament canon, was completed within even less than a generation after the prophet's death. Zechariah's mode of prophesying presents, therefore, according to the cursory survey just given, a very great variety. Nevertheless, the crowding together of visions is not to be placed to the account of the times after the captivity; nor can any foreign, particularly Babylonian, colouring be detected in the visions or in the prophetic descriptions. The habit of leaning upon the prophecies of predecessors is not greater in his case than in that of many of the prophets before the captivity. The prophetic addresses are to some extent rich in repetitions, especially in Zec 7:1-14 and 8, and tolerably uniform; but in the last two oracles they rise into very bold and most original views and figures, which are evidently the production of a lively and youthful imagination. This abundance of very unusual figures, connected with much harshness of expression and transitions without intermediate links, makes the work of exposition a very difficult one; so that Jerome and the rabbins raise very general, but still greatly exaggerated, lamentations over the obscurity of this prophet. The diction is, on the whole, free from Chaldaisms, and formed upon the model of good earlier writers. For the proofs of this, as well as for the exegetical literature, see my Lehrbuch der Einleitung, p. 310ff. Complete Redemption of the People of God. - This chapter contains no new promise, but simply a further expansion of the previous section, the condition on which salvation is to be obtained being mentioned in the introduction (Zec 10:1 and Zec 10:2); whilst subsequently, more especially from Zec 10:6 onwards, the participation of Ephraim in the salvation in prospect is more elaborately treated of. The question in dispute among the commentators, viz., whether Zec 10:1 and Zec 10:2 are to be connected with the previous chapter, so as to form the conclusion, or whether they form the commencement of a new address, or new turn in the address, is to be answered thus: The prayer for rain (Zec 10:1) is indeed occasioned by the concluding thought in Zec 9:17, but it is not to be connected with the preceding chapter as though it were an integral part of it, inasmuch as the second hemistich of Zec 10:2 can only be separated with violence from Zec 10:3. The close connection between Zec 10:2 and Zec 10:3 shows that Zec 10:1 commences a new train of thought, for which preparation is made, however, by Zec 9:17. =Chap. 1=

Verses 1-4
Zec 1:1-4 The first word of the Lord was addressed to the prophet Zechariah in the eighth month of the second year of the reign of Darius, and therefore about two months after Haggai's first prophecy and the commencement of the rebuilding of the temple, which that prophecy was intended to promote (compare Zec 1:1 with Hag 1:1 and Hag 1:15), and a few weeks after Haggai's prophecy of the great glory which the new temple would