The Book of Zechariah, one of the so - called Minor Prophets or shorter books of the Old Testament of the Bible, takes its name from a priest who returned to Jerusalem with the exiles from Babylon.这本书的撒迦利亚书之一，所以-所谓的小先知，或较短的帐簿，旧约圣经的，需其名称由一名牧师谁返回耶路撒冷与流亡者从巴比伦。 Scholars generally acknowledge, however, that only the first eight chapters of the book, which date from 520 to 518 BC, were written by Zechariah.学者普遍承认，不过，这只是第一八个章节的这本书，其中的日期从520到518年，写撒迦利亚书。 These chapters are apocalyptic in character, consisting principally of a series of eight visions devoted to eschatological themes.这些章节是世界末日的性质，构成，主要是了一系列的8愿景，致力于eschatological主题。 Chapters 9 to 11 come from the hand of another author, "Second Zechariah" (c. 300 BC), and consist of sayings against foreign nations together with promises of power for the returning exiles.章节9日至11日来自另一方面的另一作者， “第二撒迦利亚书” （长公元前300年） ，和构成的说法对外国国家一起承诺的权力，为流亡者回国。 Chapters 12 to 14, which continue the message of Second Zechariah, are sometimes regarded as a separate unit labeled "Third Zechariah" and dated c.章节12日至14日，继续的讯息，第二撒迦利亚书，有时被视为一个单独的单位标示为“第三撒迦利亚书”并注明日期的长 250 BC.公元前250 。
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Bibliography
参考书目
D Baron, The
Visions and Prophecies of Zechariah (1918); PD Hanson, The Dawn of Apocalypse
(1975). d男爵，远见和预言撒迦利亚书（ 1918年） ;钯汉森，黎明的启示（ 1975年） 。
Zechariah, Jehovah is renowned or remembered.撒迦利亚书，耶和华是知名的或记住。
(1.) A prophet of Judah, the eleventh of the twelve minor prophets. （ 1 ）先知的犹大，第十一届的12小先知。 Like Ezekiel, he was of priestly extraction.像以西结书，他是priestly提取。 He describes himself (1:1) as "the son of Berechiah."他形容自己（ 1:1 ）作为“儿子berechiah ” 。 In Ezra 5:1 and 6:14 he is called "the son of Iddo," who was properly his grandfather.在以斯拉5时01分和6时14分，他是所谓的“儿子iddo ， ”谁是妥善他的祖父。 His prophetical career began in the second year of Darius (BC 520), about sixteen years after the return of the first company from exile.他prophetical的职业生涯开始于第二年的大流士（公元前520 ） ，约十六年后，返回的第一家公司从流亡。 He was contemporary with Haggai (Ezra 5:1).他是当代与哈（以斯拉5:1 ） 。
His book consists of two distinct parts, (1) chapters 1 to 8, inclusive, and (2) 9 to the end.他的著作构成两个明显的部分， （ 1 ）第一章1至8 ，具有包容性，及（ 2 ） 9日至年底。 It begins with a preface (1:1-6), which recalls the nation's past history, for the purpose of presenting a solemn warning to the present generation.它开始与前言（ 1:1-6 ） ，其中回顾了民族的过去的历史，为的目的，提出了严正警告，现在这一代。 Then follows a series of eight visions (1:7-6:8), succeeding one another in one night, which may be regarded as a symbolical history of Israel, intended to furnish consolation to the returned exiles and stir up hope in their minds.然后如下一系列的8愿景（ 1:7-6:8 ） ，接替1另一个在一夜间，这可能被视为一个象征性的历史，以色列，打算提供安慰，以返回的流亡者和炒作，希望在他们的头脑。 The symbolical action, the crowning of Joshua (6:9-15), describes how the kingdoms of the world become the kingdom of God's Christ.该象征性的行动，加冕约书亚（ 6:9-15 ） ，介绍了如何王国的世界成为上帝的王国的基督。
Chapters 7 and 8, delivered two years later, are an answer to the question whether the days of mourning for the destruction of the city should be any longer kept, and an encouraging address to the people, assuring them of God's presence and blessing.章第7和第8 ，发表两年后，是一个问题的答案是否天的哀悼，为销毁城市应不再保留，和一个令人鼓舞的地址向人民负责，保证他们的上帝的存在和祝福。 The second part of the book (ch. 9-14) bears no date.第二部分，这本书（ ch. 9月14日）承担任何日期。 It is probable that a considerable interval separates it from the first part.很可能有相当的区间分隔，它从第一部分。 It consists of two burdens.它包括两个负担。 The first burden (ch. 9-11) gives an outline of the course of God's providential dealings with his people down to the time of the Advent.第一负担（ ch. 9月11日）给出了一个纲要的过程中上帝的providential打交道，他的人民到时间的来临。 The second burden (ch. 12-14) points out the glories that await Israel in "the latter day", the final conflict and triumph of God's kingdom.第二负担（ ch. 12月14日）指出辉煌等待以色列在“后者天” ，最后的冲突和胜利，上帝的王国。
(3.) A prophet, who had "understanding in the seeing of God," in the time of Uzziah, who was much indebted to him for his wise counsel (2 Chr. 26:5). （ 3 ）先知，谁“的认识，在看到上帝的， ”在时间的uzziah ，谁是多少债他明智的律师（ 2人权委员会。 26:5 ） 。 Besides these, there is a large number of persons mentioned in Scripture bearing this name of whom nothing is known.除了这些，是有大批人提到的经文轴承这个名称，其中没有什么是众所周知的。
(4.) One of the chiefs of the tribe of Reuben (1 Chr. 5:7). （ 4 ）一个酋长的部落流便（ 1人权委员会。 5:7 ） 。
(5.) One of the porters of the tabernacle (1 Chr. 9:21). （ 5 ）其中的搬运工的幕（ 1人权委员会。 9时21分） 。
(6.) 1 Chr. （ 6 ） 1人权委员会。 9:37. 9时37分。
(7.) A Levite who assisted at the bringing up of the ark from the house of Obededom (1 Chr. 15:20-24). （ 7 ）利谁的协助下，在造就的方舟从众议院obededom （ 1人权委员会。 15:20-24 ） 。
(8.) A Kohathite Levite (1 Chr. 24:25). （ 8 ）一kohathite利（ 1人权委员会。 24:25 ） 。
(9.) A Merarite Levite (1 Chr. 27:21). （ 9 ）一merarite利（ 1人权委员会。 27:21 ） 。
(10.) The father of Iddo (1 Chr. 27:21). （ 10 ）的父亲iddo （ 1人权委员会。 27:21 ） 。
(11.) One who assisted in teaching the law to the people in the time of Jehoshaphat (2 Chr. 17:7). （ 11 ） 1谁的协助下在教学中的法律向人民负责，在时间的杰霍沙法特（ 2人权委员会。 17时07分） 。
(12.) A Levite of the sons of Asaph (2 Chr. 20:14). （ 12 ） 。利的儿子asaph （ 2人权委员会。 20时14分） 。
(13.) One of Jehoshaphat's sons (2 Chr. 21:2). （ 13 ）之一的有约沙法的儿子（ 2人权委员会。 21时02分） 。
(14.) The father of Abijah, who was the mother of Hezekiah (2 Chr. 29:1). （ 14 ）的父亲abijah ，谁是母亲， hezekiah （ 2人权委员会。 29:1 ） 。
(15.) One of the sons of Asaph (2 Chr. 29:13). （ 15 ）之一的儿子asaph （ 2人权委员会。 29:13 ） 。
(16.) One of the "rulers of the house of God" (2 Chr. 35:8). （ 16 ）一个“统治者的众院以神之名” （ 2人权委员会。 35:8 ） 。
(17.) A chief of the people in the time of Ezra, who consulted him about the return from captivity (Ezra 8:16); probably the same as mentioned in Neh. （ 17 ）行政的人在的时候，以斯拉，谁征询他的回报圈养（以斯拉8时16分） ;可能同时提到在neh 。 8:4, 8时04分，
(18.) Neh. （ 18 ） 。 neh 。 11:12. 11时12分。 (19.) Neh. （ 19 ） 。 neh 。 12:16. 12时16分。 (20.) Neh. （ 20 ） 。 neh 。 12:35,41. 12:35,41 。 (21.) Isa. （ 21 ）的ISA 。 8:2. 8时02分。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
(Hebrew zekharyahu and zekharyah; meaning "Yahweh remembers", Sept. Zacharia and Zacharias), son of Barachias, son of Addo, a Prophet who rose in Israel in the eighth month of the seventh year of the reign of King Darius, 520 BC (Zechariah 1:1) just two months after Aggeus began to prophesy (Agg., i, 1). （希伯来文zekharyahu和zekharyah ;意思是“雅巍回忆” ， 9月zacharia和撒迦利亚）的儿子， barachias的儿子，阿，先知谁在上升，以色列在第八个月的第七年在位国王大流士，公元前520 （撒迦利亚书1:1 ）仅仅两个月后， aggeus开始预言（ agg. ，我， 1 ） 。 The urgings of the two Prophets brought about the building of the second temple (Ezra 5 and 6).该敦促这两个先知所带来的建设，第二圣殿（以斯拉5和6 ） 。 Addo was one of the chief priests who, in the first year of the reign of Cyrus 538 BC, returned with Zorobabel from captivity (Nehemiah 12:4).阿是其中的祭司长谁，在第一年的统治赛勒斯538年，返回zorobabel从圈养（尼希米记12时04分） 。 Sixteen years thereafter, during the high priesthood of Joacim (verse 12), Zacharia, of the family of Addo (Heb. of verse 16), is listed as a chief priest.十六年此后，在高神父的joacim （新诗12 ） ， zacharia ，家庭的阿（希伯来书诗16 ） ，被列为行政牧师。 This Zacharia is most likely the Prophet and author of the canonical book of the same name.这zacharia是最有可能的先知和作者的典型书相同的名称。 It is not at all probable that the Prophet Zacharias is referred to by Christ (Matthew 23:35; Luke 11:51) as having been slain by the Jews in the Temple; that Zacharias was the son of Joiada (2 Chronicles 24:20).这不是在所有可能先知撒迦利亚是指由基督（马太23时35分;卢克11时51分）有被杀害，由犹太人在圣殿;撒迦利亚是儿子joiada （ 2方志24:20 ） 。 Moreover, the Jews of Zorobabel's time obeyed the Prophet Zacharias (Zechariah 6:7); nor is there, in the Books of Esdras, any trace of so heinous a crime perpetrated in the Temple court.此外，犹太人zorobabel的时间服从先知撒迦利亚（撒迦利亚书6时07分） ;也不是在那里，在帐簿埃斯德拉斯，任何的痕迹，使令人发指的犯罪行为在庙法庭。
The prophecy of Zacharias is one of the books admitted by both Jews and Christians into their canon of Sacred Writings, one of the Minor Prophets.预言的撒迦利亚就是其中的书籍都承认犹太人和基督徒纳入其佳能神圣的著作，其中未成年人的先知。 This article will treat its contents and interpretation, canonicity, author, time, place, and occasion.本文将对待其内容和解释， canonicity ，作者，时间，地点和场合。
I. CONTENTS AND INTERPRETATION一，内容和解释
A. Part First (Chapters 1-8)答：第一部分（第一章1-8 ）
Introduction.导言。 The purpose of the book, the return of the people to Yahweh (i, 1-6).的目的，这本书，归还人民群众，以雅巍（一， 1月6日） 。
(1) The eight visions of the Prophet, on the night of the twenty-fourth day of the eleventh month of the second year of the rule of Darius in Babylon (i, 7-vi, 8). （ 1 ） 8愿景先知，在当晚的20 -第四天，第十一届一个月内的第二个年头的法治大流士在巴比伦（一，七-六，第8节） 。
The horsemen in the myrtle grove (i, 7-17).该骑手，在myrtle格罗夫（一， 7月17日） 。 Their mounts are chestnut, bay, and white.他们的安装是板栗，湾，及白色。 They bring the news from far and wide; all lands are at rest, nor is there any sign of an impending upheaval of the nations such as is to precede the liberation of Israel from thraldom.他们带来的消息，由远及扩阔;所有土地都在休息，也没有任何迹象显示即将发生动乱的国家，例如是先解放以色列从奴役。 And yet Yahweh will comfort Sion, He will rebuild the city and the Temple.然而，雅巍将舒适的锡永，他将重建城市和庙宇。
The four horns and four smiths (i, 18-21).四个喇叭和4史密斯（我， 18-21 ） 。 The former are the nations that have tossed to the winds Juda and Israel and Jerusalem; the latter are the powers that in their turn will batter down the foes of Yahweh.前者是国家有抛出，以风juda和以色列耶路撒冷;后者则是权力在其反过来将面糊下来，敌人的雅巍。 The man with the measuring line (ii, 1-13).该名男子与测量线（二， 1月13日） 。 He is bidden not to measure Jerusalem.他是bidden不来衡量耶路撒冷。 The new Jerusalem will have no need of walls; Yahweh Himself will be unto it a wall of fire, He will dwell within it.新耶路撒冷，不会有任何的需要，墙壁;雅巍自己将所不欲，它的墙壁的火灾，他将与它纠缠。 The vision now becomes Messianic, extends far beyond the immediate future, and represents all the nations of the world about the new Jerusalem.远景现在成为救世主，远远超出不久的将来，代表所有世界各国对新的耶路撒冷。
Jesus the high priest before the angel of Yahweh (iii, 1-10).耶稣的大司祭前的天使雅巍（三， 1月10日） 。 Clothed in filthy garments, accused by Satan, the high priest stands in shame.穿在肮脏的服装，被告，受魔鬼的试探，高神父的立场感到羞愧。 His shame is taken away.他的耻辱，是拿走。 Clean raiment is put upon him.清洁raiment是把他。 The promise is made to the rehabilitation of the high priest in the temple that Zorobabel is to build; and the Messianic forecast is uttered of the sprout (Hebrew çémáh), the servant of Yahweh (cf. Isaiah 4:2; Jeremiah 23:5; 33:15), who will be sent in the stead of the Levitic priesthood.承诺作出的康复高牧师在圣殿中指出， zorobabel是要建立和弥赛亚的预测是说出的萌芽（希伯来文çémáh ） ，仆人雅巍（参见以赛亚书4时02分;耶利米23时05分; 33:15 ） ，谁将被发送，在稳定的levitic神职人员。
The seven branched lamp of the temple (iv, 1-14).该七支灯庙（四， 1月14日） 。 An olive tree on either side feeds the lamp. 1橄榄树对任何一方的饲料灯泡。 The seven lamps and their lights are the seven eyes of Yahweh that run to and fro over the whole earth (verse 10).七个灯和他们的灯是7眼中的雅巍认为，跑道来回跑超过整个地球（新诗10 ） 。 The olive trees are "the two sons of oil", the anointed priest Jesus and King Zorobabel.橄榄树是“两个儿子石油” ，选定牧师耶稣和国王zorobabel 。 The picture is that of the providence of Yahweh and His two agents in the theocratic government of restored Jerusalem; this providence is a type of the economy of grace in the Messianic kingdom.图片是该普罗维登斯的雅巍和他的两名特工人员，在神权政府恢复耶路撒冷;普罗维登斯，这是一种经济的宽限期，在弥赛亚英国。 Verses 6b-10a seem to be out of place and to belong rather to the end of the chapter or after iii, 10; this latter is the opinion of Van Hoonacker, "Les douze petits prophètes" (Paris, 1908).诗6B型- 10 A条似乎是出于地方和所属，而不是到去年底，章或之后，三，十，这是后者的意见，凡hoonacker ， “就业辅导组douze petits prophètes ” （巴黎， 1908年） 。 The flying parchment-roll (v, 1-4).飞行羊皮纸卷（五， 1-4 ） 。 Upon it is the curse of Yahweh that enters in to consume the house of every thief and perjurer.后，这是诅咒雅巍认为，在进入消费众议院的每一个小偷和perjurer 。 The scene of the prophetic vision has shifted backward several hundred years to the days of the thunderings and denunciations of Isaias, Amos, and Osee; from that distant viewpoint are seen the effects of Israel's sins and Yahweh's maledictions -- the Babylonian exile.现场预言的视野已转向落后几百年，向天的thunderings和谴责伊萨亚斯，阿莫斯， osee ;由那遥远的观点，被认为是影响以色列的捷联惯导系统和雅巍的maledictions -巴比伦流亡国外。
The woman in the epha (v, 5-11).该名女子，在epha （五， 5月11日） 。 She is forced into the measure, the lid is shut to, a leaded weight is laid thereon; she is hurried off the land of Sennaar.她是被迫进入的措施，盖子是关闭， 1铅的重量是奠定就此，她是赶过的土地上sennaar 。 The picture is symbolic of the wickedness of Israel transported perforce to Babylon.图片是象征性的邪恶，以色列运送perforce到巴比伦。
The four chariots (vi, 1-8).四战车（六， 1月8日） 。 Bearing the wrath of Yahweh, to the four corners of the earth they are driven; and the one that goes to the north takes the vengeance of Yahweh upon the nations of the North who have kept His chosen people in captivity.轴承的愤怒雅巍，四个角落的地球，他们是驱动;和一个去北采取报复的雅巍后，联合国对北谁不断，他所选择的人在获释。 It is to be noted that this series of eight visions begins and ends with similar pictures -- the horses of varied hues whose riders bring back work that all the earth is at rest and whose drivers, in like manner, are the bearers of the message of Yahweh.这是必须指出，这一系列的8愿景，开始和结束与类似的图片-马匹的不同色彩的车手带回的工作，所有的地球正处于休息和他们的司机，在一样的方式，是旗手的讯息对雅巍。
(2) Sequel to the eight visions （ 2 ）的续集八愿景
As a sequel to the eight visions, especially to the fourth and fifth, Yahweh bids Zacharias take of the gold and silver brought from Babylon by a deputation of Jews of the captivity, and therewith to make crowns; to place these crown upon the head of Jesus the high priest, and then to hang them as a votive-offering in the Temple (vi, 9-15).作为续集的8个愿景，特别是第四次和第五次，雅巍出价撒迦利亚采取的黄金和白银所带来的从巴比伦由一个代表犹太人的囚禁，并条文，使冠;把这些冠后，团长耶稣的大司祭，然后挂在他们作为一个votive -提供在庙（六， 9月15日） 。 The critics generally insist that it was Zorobabel and not Jesus who was to be crowned.批评者普遍坚持认为，这是zorobabel ，而不是谁是耶稣被加冕。 They err in missing the prophetic symbolism of the action.他们错在失踪预言的象征意义的行动。 It is the high priest rather than the king that is the type of the priest of the Messianic kingdom, "the Man Whose name is the Sprout" (Heb. text), Who shall build up the Temple of the Church and in Whom shall be united the offices of priest and king.这是大祭司，而不是国王，这是类型的祭司的弥赛亚王国“ ，该名男子的姓名的萌芽” （希伯来书的文字） ，谁应建立庙教会和在其中应美国的办事处，牧师和国王。
(3) The prophecy of the fourth day of the ninth month of the fourth year of the rule of Darius in Babylon (vii and viii) （ 3 ）的预言，第四天，第九届一个月的第四个年头的法治大流士在巴比伦（七和八）
Almost two years after the eight visions, the people ask the priests and Prophets if it be required still to keep the fasts of the exile.近两年后的8个愿景，有人问祭司和先知，如果需要，仍然保持fasts的流亡政府。 Zacharias makes answer as revealed to him; they should fast from evil, show mercy, soften their hard hearts; abstinence from fraud and not from food is the service Yahweh demands.撒迦利亚作出的答复，他透露，他们应迅速从邪恶，显示怜悯，软化他们辛勤的心;禁欲从欺诈和不从食物是雅巍服务的需求。 As a motive for this true service of God, he pictures to them the glories and the joys of the rebuilt Jerusalem (vii, 1-9).作为一个动机，这是否属实为天主服务的，他的照片，向他们的辉煌和愉快的重建耶路撒冷（七， 1月9日） 。 The Prophet ends with a Messianic prediction of the gathering of the nations to Jerusalem (viii, 20-23).先知结束与弥赛亚的预测，收集世界各国耶路撒冷（八， 20-23 ） 。
B. Part Second (Chapters 9-14): The Two Burdens B.第一部分第二（第一章9月14日） ： 2负担
Many years have gone by.许多年过去了。 The temple of Zorobabel is built.庙zorobabel是建立。 The worship of Yahweh is restored.崇拜雅巍是恢复。 Zacharias peers into the faraway future and tells of the Messianic kingdom.撒迦利亚同侪到遥远的未来，并告诉该弥赛亚英国。
(1) First burden, in Hadrach (ix-xi) （ 1 ）第一的负担，在hadrach （九至十一）
The coming of the king (ix-x).未来的国王（九-十） 。 The nations round about will be destroyed; the lands of the Syrians, Phoenicians, and Philistines will fall into the hands of invaders (ix, 1-7).国家一轮关于将予销毁;地政的叙利亚人，腓尼基人，和非利士人会陷入手中的侵略者（九， 1月7日） 。 Israel will be protected for the sake of her king, Who will come to her "poor and riding upon an ass".以色列将得到保护，为她的国王，谁来对她说“穷人和骑马后，一驴” 。 He Who was spoken of as the Sprout(iii, 8; vi, 12) will be to the new Jerusalem both priest and king (iii, 8; vi, 3).他是谁发言作为萌芽（三，八;六，十二日）将是新耶路撒冷双方牧师和国王（三，八;六， 3 ） 。
The shepherds of the nations (xi).牧羊人的国家（十一） 。 The literal, and typical meanings of this passage are very obscure, and variously interpreted by commentators.字面，和典型意义，这段话是很模糊，和不同的诠释，评论家。 The spoilation of the pride of the Jordan, the destruction of the land from the cedars of Lebanon to the oaks of Basan, south of the Sea of Galilee (verses 1-3) seems to refer to an event long passed -- the breaking up of the independence of the Jewish state 586 BC -- in the same was as does Jer., xxii, 6, 7.该spoilation的骄傲，约旦，破坏土地从黎巴嫩的雪松到橡树的八三，南方的海加利利（诗1-3 ）似乎是指一个事件，只要通过-分手对独立的犹太国家的586年-在相同的是，作为是否哲， 2 2， 6 ， 7 。 The allegory of the three shepherds cut off in one month (verses 4-8) is remarkably like to Jer., xxii and xxiii.寓言三个牧羊人切断在一个月（诗4月8日）是显着想哲，二十二及二十三。 Probably these wicked rulers are: Sellum, who was deported into Egypt (Jeremiah 22:10-12); Joakim, son of Josias, who was "buried with the burial of an ass" (ibid., 12-19); and his son Jechonias who was cast out into the land of the stranger (ibid., 24-30).可能是这些邪恶的统治者是： sellum ，谁被遣送到埃及（耶利米22:10-12 ） ; joakim的儿子， josias ，谁是“埋葬与埋葬一驴” （同上， 12月19日） ;和他的儿子jechonias谁是投出的土地陌生人（同上， 24-30 ） 。 The foolish shepherd (verses 15-17) is probably Sedecias.愚蠢的牧羊人（诗15-17 ） ，可能是sedecias 。 In verses 9-14 we have Zacharias impersonating the shepherd of Juda and Israel, trying to be a good shepherd, falling outcast, sold for thirty pieces of silver, and in all this typifying the Good Shepherd of the Messianic kingdom.在诗9月14日我们有撒迦利亚冒充的牧人juda和以色列，试图成为一家好牧人，属于抛弃，卖出30件银奖，并在所有这一切典型化善牧的弥赛亚英国。
(2) Second burden, the apocalyptic vision of Jerusalem's future (xii-xiv) （ 2 ）第二个负担，世界末日的远景耶路撒冷的未来（第十二至十四）
The nations shall be gathered against Jerusalem (xii, 1-3); but Yahweh shall smite them in His power, by means of the house of David (verses 4-9); and the inhabitants of Jerusalem will mourn as one mourneth for an only son (verses 10-14).各国应收集对耶路撒冷（十二， 1-3 ） ;但雅巍应smite他们在他的权力，手段的众院大卫（诗4月9日） ;和耶路撒冷居民将悼念之一mourneth为一唯一的儿子（韵文10月14日） 。 The prayers of the people of Jerusalem to Yahweh, Who says "they shall look upon me, whom they have pierced", and their grief at the wrongs that they have done Him are all typical of the Messianic kingdom.祈祷的人耶路撒冷的雅巍，谁说： “他们应看我，他们已经戳穿了” ，其悲痛的错误，他们这样做，他都是典型的弥赛亚英国。 Yahweh is the type of Jesus, the prayers and mourning of Jerusalem are the type of the prayers and mourning that Jesus will inspire in the Church while its members look upon Him Whom they have pierced (cf. John 19:37).雅巍是类型的耶稣，祈祷和哀悼耶路撒冷的是类型的祈祷和哀悼，耶稣将激励在教会里，而其成员的眼光来看待他，他们所戳穿（参见约翰19时37分） 。 As a result of Yahweh's victory over the nations, idolatry will be stamped out of Juda (xiii, 1-6).由于雅巍的胜利超过国家，偶像崇拜，将杜绝对juda （十三， 1月6日） 。
The theme of the shepherds is taken up again.主题牧羊人是采取了一次。 Yahweh's shepherd shall be smitten; the sheep shall be scattered; two-thirds of them shall perish; one-third shall be gathered, to be refined as silver and tested as gold (xiii, 7-9).雅巍的牧羊人，应smitten ;羊应分散;有三分之二的他们亡;三份之一的，应收集，加以改进，作为银和测试黄金（十三， 7月9日） 。 The prophetic scene suddenly shifts.预言现场突然的转变。 Zacharias vividly depicts the details of the destruction of Jerusalem.撒迦利亚生动地描绘了详细的销毁耶路撒冷。 In the first part of his burden, he had foreseen the transference of the Holy City from Seleucids to Ptolemys and back again, the hellenizing and paganizing of Judaism under Antiochus Epiphanes (168 Bc), the profanation of the temple by Pompey and its sacking by Crassus (47 BC).在第一部分，他的负担，他曾预见的转移，圣城从塞留西士，以ptolemys和回再次， hellenizing和paganizing犹太教下安提阿哥伊皮法尼斯（ 168 BC ）的，亵渎庙由庞培和其解雇，由crassus （ 47年代） 。 Now, after the casting out of the shepherd of Yahweh, the city is again in the power of the enemy; but, as of after "the Lord shall be king over all the earth: in that day there shall be one Lord, and his name shall be one".现在，经过铸造出来的牧人雅巍，市，又是在权力的敌人;但是，正如后的“上帝应国王的所有地球：在这天应一主，和他的名称应一“ 。 The punishment of the foe shall be terrible (verses 8-19).处罚的敌人，应可怕的（诗8月19日） 。 All things shall be holy to Yahweh (verses 20-21).所有的东西，应圣地雅巍（诗20-21 ） 。
II.二。 CANONICITY canonicity
Zacharias is contained in the canons of both Palestine and Alexandria; Jews and all Christians accept it as inspired.撒迦利亚是，载于炮，双方的巴勒斯坦和亚历山大;犹太人和所有基督徒的接受它的启发。 The book is found among the Minor Prophets in all the canonical lists down to those of Trent and the Vatican.这本书，发现其中未成年人的先知，在所有的典型名单下降到那些特伦特和梵蒂冈。 The New Testament writes often refer to the prophecies of the Book of Zacharias as fulfilled.新约圣经中写道，往往是指预言书撒迦利亚作为履行。 Matthew (xxi, 5) says that in the triumphal entrance of Jesus into Jerusalem on Palm Sunday, the details were brought to pass that Zacharias (ix, 9) had predicted; and John (xii, 15) bears like witness.马修（ 21 ， 5 ）说，在凯旋的入口耶稣进入耶路撒冷的棕榈星期日，详情被带到传递撒迦利亚（九，九）曾预测和John （十二， 15岁）熊一样的证人。 Although, in xxvii, 9, Matthew makes mention of Jeremias only-yet he refers to the fulfilment of two prophecies, that of Jeremias (xxxii, 6-9) about the purchase of the potter's field and that of Zacharias (xi, 12, 13) about the thirty pieces of silver, the price set upon the type of the Messias.虽然，在二十七， 9 ，马修使提及jeremias只有-但他是指以实现两个预言，即jeremias （三十二， 6月9日）关于购买该哈利波特的领域和对撒迦利亚（十一，十二， 13 ）关于30件银奖，价格订定后，类型的messias 。 John (xix, 37) sees in the Crucifixion a fulfilling of Zacharias's words, "they shall look upon me, whom they have pierced" (xii, 10).约翰（ 19 ， 37 ）认为，在十字架上充实的撒迦利亚的话， “他们会看我，他们已经戳穿了” （十二， 10 ） 。 Matthew (xxvi, 31) thinks that the Prophet (xiii, 7) foretold the scattering of the Lord's disciples.马修（ 26月31日）认为，先知（十三， 7 ）预言的散射主的门徒。
III.三。 AUTHOR作者
In the foregoing analysis of the contents of Zacharias, we have stated the author, time, place and occasion of the book.在前述分析的内容，撒迦利亚，我们已阐明了作者，时间，地点和之际，这本书。 The author of the entire prophecy is Zacharias.作者整个的预言是撒迦利亚。 The time of part first is the second and fourth years of the reign of Darius in Babylon (520 and 522 BC).的时间部分，第一是第二和第四多年的统治大流士在巴比伦（ 520和522 BC ）的。 The time of part second is probably toward the end of the reign of Darius or the beginning of that of Xerxes (485 BC).的时候，第二部分可能是走向结束统治大流士或开始即xerxes （ 485 BC ）的。 The place of the entire prophecy is Jerusalem.地方整个的预言是耶路撒冷。 The occasion of the first part is to bring about the building of the second Temple; that of the second part is perhaps the approach of the Prophet's death.之际，第一部分是实现建设第二圣殿;的第二部分，也许是的做法，先知的死亡。 The traditional view taken by Catholic exegetes on the unity of authorship of the book is due in part to the witness of all manuscripts of the original text and of the various versions; this unanimity shows that both in Judaism and the Church there has never been a serious doubt in the matter of the unity of authorship of Zacharias.传统的观点所采取的天主教exegetes上的统一，作者这本书的部分原因是证人的所有手稿的原文和各种版本;一致，这表明，无论是在犹太教和教会从未有过一严重怀疑在这件事的统一，作者撒迦利亚。 Solid reason, and not mere conjecture, are necessary to shake confidence in this traditional view.坚实的理由，而不是仅仅是猜想，是要动摇信心，在这方面的传统观点。 No such solid reasons are forthcoming.没有这种坚实的理由是即将举行的。 Internal evidence is appealed to; but internal evidence does not here favour divine criticism.内部证据是呼吁，但内部的证据并不赞成在这里的神的批评。 Quite the reverse; scope and style are one in the prophecy.恰恰相反，扭转;的范围和作风，都是在一个预言。
A. Unity of scope答：统一的范围
The entire prophecy has the same scope; it is permeated throughout with the very same Messianic forecasting.整个预言具有相同的范围，它是贯穿整个与非常相同的弥赛亚预测。 The kingdom and priesthood of the Messias are obscurely depicted in the visions of the first part; vividly in the two burdens of the second part.王国和神职人员的messias是隐晦地描绘，在愿景的第一部分;生动地在这两个负担的第二部分。 Both sections insist upon the vengeance to be wrought against foes of Juda (cf. i, 14, and vi, 8, with ix, 1 sq.); the priesthood and kingship united in the Christ (cf. iii, 8 and vi, 12 with ix, 9-17); the conversion of the gentiles (cf. ii, 11; vi, 15, and viii, 22, with xiv, 16, 17); the return of Israel from captivity (cf. viii, 7, 8, with ix, 11-16; x, 8 sq.); the holiness of the new kingdom (cf. iii, 1, and v, 1 sq., with xiii, 1); its prosperity (cf. i, 17; iii, 10; viii, 3 sq., with xi, 16; xiv, 7 sq.).两节坚持后，报复的要造成对敌人的juda （见我，第14条和第六，八，九， 1平方米） ;神职人员和王位美国在基督（参见三，六，八和， 12 ，与九， 9月17日） ;转换外邦人（参见第二，第11条;第六， 15 ，和第八章， 22 ，与十四，十六，十七） ;返回以色列从圈养（参见第八， 7 ， 8 ，与九， 11月16日; X的8平方米） ;成圣的新英国（参见三，一，和V ， 1平方米，与第十三， 1 ） ;繁荣（参见我17 ;三，第10条;第八， 3平方米，与席， 16岁;第十四， 7平方米） 。
B. Unity of style乙团结的作风
Whatever slight differences there are in the style of the two sections can be readily enough explained by the fact that the visions are in prose and the burdens in poetry.无论略有不同，有在的作风，上述两条条文的可随时足够的解释的事实，即愿景，是在散文和诗歌的负担。 We can understand that one and the same writer may show differences in form and mode of expression, if, after a period of thirty-five years, he works out in exultant and exuberant poetical form the theme which, long before and under very different circumstances, he had set forth in calmer language and prosaic mould.我们可以理解同一个作家可能会显示不同的形式和表达方式，如果经过一段时间的三十五年，他的工程列于exultant和旺盛的诗歌形式的主题，其中，前不久，根据不同情况，非常，他曾提出了在冷静平淡的语言和模具。 To counterbalance these slight stylistic differences, we have indubitable evidence of unity of style.抗衡这些轻微的文体分歧，但我们有证据indubitable团结的作风。 Modes of expression occur in both parts which are distinctive of Zacharias.方式表达发生在两个部分，这是鲜明的撒迦利亚。 Such are, for instance: the very pregnant clause "and after them the land was left desolate of any that crossed over and of any that returned into it" -- Hebrew me'ober umisshab (vii, 14, ad ix, 8); the use of the Hiphil of 'abar in the sense of "taking away iniquity" (iii, 4, and xiii, 2); the metaphor of "the eye of God" for His Providence (iii, 9; i, 10; and ix, 1); the designations of the chosen people, "house of Juda and house of Israel", "Juda, Israel, Jerusalem", "Juda and Ephraim", "Juda and Joseph" (cf. i, 2, 10; vii, 15 etc., and ix, 13; x, 6; xi, 14 etc.).这些都是，例如：非常怀孕第“ ，并在他们的土地留下荒凉的任何越过和任何返回到它” -希伯来语m e'oberu misshab（七，十四，广告九， 8 ） ;使用该役式' abar在意识“走不公正” （三，四，十三， 2 ） ;比喻“上帝的眼睛” ，他普罗维登斯（三，九，我， 10 ;九， 1 ） ;称号所选择的人“ ，众议院juda和以色列家” ， “ juda ，以色列，耶路撒冷” ， “ juda和ephraim ” ， “ juda和约瑟夫” （见我2 ， 10 ;七， 15等，和第九章， 13人; X的第6条;席， 14等） 。 Moreover, verses and portions of verses of the first part are identical with verses and portions of verses of the second part (cf. ii, 10, and ix, 9; ii, 6, and ix, 12, 13; vii, 14, and ix, 8; viii, 14, and xiv, 5).此外，诗和部分诗的第一部分是一致的，与诗和部分诗的第二部分（参见第二， 10 ，和第九章，第9条;二，六，九，十二，十三;第七， 14 ，和第九章，第8节;第八，第14条和14条， 5 ） 。
C. Divisive Criticism长分化的批评
It is generally allowed that Zacharias is the author of the first part of the prophecy (chapters i-viii).人们普遍认为，允许撒迦利亚是作者的第一部分预言（第一章至第八） 。 The second part (ix-xiv) is attributed by the critics to one or many other writers.第二部分（第九至十四）是归因于批评，以一个或多个其他作家。 Joseph Mede, and Englishman, started the issue, in his "Fragmenta sacra" (London, 1653), 9.约瑟夫mede ，和英国人，开始的问题，在他的“ fragmenta萨克拉” （伦敦， 1653 ） ， 9 。 Wishing to save from error Matt., xxvii, 9, 19, he attributed the latter portion of Zacharias to Jeremias.有意保存从错误的Matt ，二十七， 9 ， 19日，他归因于后者的一部分撒迦利亚，以jeremias 。 In this exegesis, he was seconded by Kidder, "The demonstration of the Messias" (London, 170), 199, and Whiston, "An essay towards restoring the true text of the Old Testament" (London, 1722), 92.在这方面注释，他被借调由基德尔， “示范的messias ” （伦敦， 170 ） ， 199 ，和惠斯顿， “一篇文章对恢复真正的案文旧约” （伦敦， 1722年） ， 92 。 In this way was the Deutero-Zacharias idea begotten.在这种方式是deutero -撒迦利亚的想法begotten 。 The idea waxed strong as was prolific.构思waxed强烈的作为是多产的。 Divisive criticism in due time found many different authors for ix-xiv.分化的批评，在适当时候，发现许多不同的作者为第九至十四。 By the end of the eighteenth century, Flugge, "Die Weissagungen, welche den Schriften des Zacharias beigebogen sind" (Hamburg, 1788), had discovered nine disparate prophecies in these six chapters.到去年底，十八世纪， flugge ， “模具weissagungen ， welche书斋schriften万撒迦利亚beigebogen信德” （汉堡， 1788年） ，曾发现九不相干的预言，在这六个章节。 A single or a manifold Deutero-Zacharias is defended also by Bauer, Augusti, Bertholdt, Eichorn (4th. ed.), De Wette (though not after 3rd ed.), Hitzig, Ewald, Maurer, Knobel, Bleck, Stade, Nowack, Wellhousen, Driver etc. The critics are not agreed, however, as to whether the disputed chapters are pre-exilic or post-exilic.一个单一的或成倍deutero -撒迦利亚是辩护，也由宝华， augusti ， bertholdt ， eichorn （ 4th.版） ，德wette （虽然不是后，第三教育署） ，希齐格，埃瓦尔德，毛雷尔， knobel ， bleck ，比赛， nowack ， wellhousen ，司机等的批评是不获通过，不过，至于是否有争议的章节是预先exilic或后exilic 。 Catholic Biblical scholars are almost unanimous against this view.天主教圣经学者几乎一致反对这种看法。 The arguments in its favour are given by Van Hoonacker (op. cit., pp. 657 sq.) and answered convincingly.论据，在其赞成，给出了车hoonacker （业务同上，页657平方米） ，并回答了令人信服的。
Publication information Written by Walter Drum.出版信息的书面沃尔特鼓。 Transcribed by Michael T. Barrett.转录由Michael汤匙，贝瑞特。 The Catholic Encyclopedia, Volume XV.天主教百科全书，货量十五。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1912. nihil obstat ， 1912年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
The prophecy of Zacharias has been interpreted by ST.该撒迦利亚的预言，已解释圣。 EPHRAIM and ST. ephraim和ST 。 JEROME; cf.杰罗姆;比照。 the commentaries on the Minor Prophets by RIBERA (Antwerp, 1571, etc.); MONTANUS (Antwerp, 1571, 1582); DE PALACIO (Cologne, 1588); MESSAN (Antwerp, 1597); SANCTIUS (Lyons, 1621); DE CASTRO (Lyons, 1615, etc.); DE CALANO (Palermo, 1644); MAUCORPS (Paris, 1614); SCHOLZ (Frankfurt, 1833); SCHEGG (Ratisbon, 1854 and 1862); TROCHON (Paris, 1883); KNABENBAUER (Paris, 1886); GRIESBACH (Lille, 1901); LEIMBACH in Bibl.评论对未成年人的先知，由ribera （安特卫普， 1571等） ;孟（安特卫普， 1571 ， 1582 ） ;德帕拉西奥（科隆， 1588 ） ; messan （安特卫普， 1597 ） ; sanctius （里昂， 1621 ） ;德卡斯特罗（里昂， 1615等） ;德卡拉诺（巴勒莫， 1644 ） ; maucorps （巴黎， 1614 ） ; scholz （法兰克福， 1833 ） ; schegg （拉蒂斯邦， 1854年和1862年） ;特罗雄（巴黎， 1883 ） ; knabenbauer （巴黎， 1886 ） ; griesbach （里尔， 1901 ） ; leimbach在bibl 。 Volksbucher, IV (Fulda, 1908), PATRIZI (Rome, 1852) treated the Messianic prophecies of Zacharias. volksbucher ，四（富尔达， 1908年） ，柏德（罗马， 1852 ）对待弥赛亚的预言撒迦利亚。 The Protestant commentaries have been mentioned in the course of the article.新教的评论，已提到在这个过程中的文章。 The Catholic writers of general introductions are of service in regard to the authorship of Zacharias; cf.天主教作家一般引进的服务，对于作者撒迦利亚;比照。 CORNELY; KAULEN, GIGOT. cornely ;考伦， gigot 。
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
Contents.内容。
-Critical View:关键的看法：
The Second Zechariah.第二撒迦利亚书。
Date of the Second Zechariah.日期第二撒迦利亚书。
-Biblical Data: -圣经的数据：
Prophetical book composed of fourteen chapters; the eleventh in the order of the Minor Prophets, following Haggai and preceding Malachi. prophetical图书组成的14章;第十一在该命令该未成年人的先知，以下哈和前玛拉基。 Ch.的CH 。 i.-viii.一，第八。 comprise three prophecies: (1) an introduction (i. 1-6); (2) a complex of visions (i. 7-vi.); and (3) the seed of Peace (vii.-viii.).包括三个预言： （ 1 ）导言（一， 1月6日） ; （ 2 ）一个复杂的愿景（一，七-六。 ） ;及（ 3 ）种子的和平（ vii.第八） 。
(1) The introduction, dated in the eighth month of the second year of King Darius, is an admonition to repentance addressed to the people and rendered impressive by reference to the consequences of disobedience, of which the experience of the fathers is a witness. （ 1 ）导言，月，在第八个月的第二个年头国王大流士，是一个警，自励，以悔改，给人民和所提供的令人印象深刻的参考的后果抗命，其中的经验，父亲是一个证人。 Contents.内容。
(2) This introductory exhortation is followed on the twenty-fourth day of the month of Shebaṭ by eight symbolic visions: (a) angel-horsemen (i. 7-17); (b) the four horns and the four smiths (i. 18-21 [English], ii. 1-4 [Hebrew]); (c) the city of peace (ii. 1-5 [English]); (d) the high priest and the Satan (iii.); (e) the Temple candlestick and the olive-trees (iv.); (f) the winged scroll (v. 1-4); (g) the woman in the barrel (v. 5-11); (h) the chariots of the four winds (vi. 1-8). （ 2 ）本介绍劝告，其次是对二十一世纪的第四天月份shebaṭ由8个象征性的愿景： （一）天使-骑兵（一， 7月17日） ; （二） 4角和4史密斯（我。 18日至21日[英文] ，二， 1月4日[希伯来语] ） ; （三）和平之城（ ii. 1月5日[英文] ） ; （四）高牧师和撒旦（ iii. ） ; （ e ）该庙烛台和橄榄树（ iv. ） ; （六）翼滚动（五1-4 ） ; （七）该名女子在枪管（五， 5月11日） ; （八）战车的康莱（ vi. 1月8日） 。 To these is added a historical appendix, in which the prophet speaks of the divine command to turn the gold and silver offered by some of the exiles into a crown for Joshua (or Zerubbabel ?), and reiterates the promise of the Messiah (vi. 9-15).这些是增添了历史的附录，在该先知谈到神的命令，把黄金和白银所提供的一些流亡者成为一个官方为约书亚（或所罗巴伯？ ） ，并重申的承诺，弥赛亚（ vi. 9月15日） 。
(3) The next two chapters (vii.-viii.) are devoted to censuring fasting and mourning (vii.) when obedience to God's moral law is essential, and to describing the Messianic future. （ 3 ）在未来两章（ vii. -八） 。致力于指责空腹和莫宁（ vii. ）时，服从上帝的道德律是必要的，并描述弥赛亚的未来。 Ch.的CH 。 ix.-xiv. ix. - 14 。 contain:包含：
(1) A prophecy concerning the judgment about to fall upon Damascus, Hamath, Tyre, Zidon, and the cities of the Philistines (ix.). （ 1 ）预言有关的判断，下跌后，大马士革，哈马，轮胎， zidon ，和城市的非利士人（ ix. ） 。
(2) Exhortation of the people to seek help not from Teraphim and diviners but from Yhwh. （ 2 ）劝告的人寻求协助而不是从teraphim和diviners ，但由yhwh 。
(3) Announcement of war upon unworthy tyrants, followed by an allegory in which the faithless people is censured and the brotherhood between Israel and Judah is declared to be at an end; fate of the unworthy shepherd (xi.). （ 3 ）宣布战争后，辜负霸，其次是一个寓言，在其中不忠实的人是谴责和兄弟之间的以色列和犹大是被宣布为在一月底;命运的卑微的牧羊人（ xi. ） 。 To this chapter xiii.本第十三章。 7-9 seems to belong, as descriptive of a process of purification by the sword and fire, two-thirds of the people being consumed. 7月9日，似乎是属于，因为描述的过程，净化剑及消防，三分之二的人被消耗。
(4) Judah versus Jerusalem (xii. 1-7). （ 4 ）犹大银两耶路撒冷（ xii. 1-7 ） 。
(5) Results, four in number, of Jerusalem's deliverance (xii. 8-xiii. 6). （ 5 ）的结果，四，在人数，耶路撒冷的解脱（ xii. 8 -第十三6段） 。
(6) The judgment of the heathen and the sanctification of Jerusalem (xiv.). （ 6 ）判断该heathen和神圣的耶路撒冷（ xiv. ） 。
-Critical View:关键的看法：
Inspection of its contents shows immediately that the book readily divides into two parts; namely, i.-viii.检查其内容显示，立即表示，这本书很容易分为两部分，即一至八。 and ix.-xiv., each of which is distinguished from the other by its method of presenting the subject and by the range of the subject presented.和ix. - 14 ，其中每一项是有别于其他其方法介绍的主题和由一系列的主题。 In the first part Israel is the object of solicitude; and to encourage it to proceed with the rearing of the Temple and to secure the recognition of Zerubbabel and Joshua are the purposes of the prophecy.在第一部分，以色列是对象的关怀，并鼓励它进行饲养庙，并争取承认所罗巴伯和约书亚是目的的预言。 Visions, which are described and construed so as to indicate Yhwh's approval of the prophet's anxiety, predominate as the mediums of the prophetic message, and the lesson is fortified by appeals to Israel's past history, while stress is laid on righteousness versus ritualism.愿景，这是描述和诠释，借以表明yhwh的批准先知的焦虑，占主导地位，作为媒介的预言消息，并且教训是强化呼吁以色列过去的历史，而强调的是，奠定了对正义的银两ritualism 。 The date is definitely assigned to the second year of King Darius Hystaspes.日期是绝对分配到第二年的国王大流士斯伯。 The historical background is the condition which confronted the Jews who first returned from the Exile (see, however, Koster's "Herstel von Israel," 1894).历史背景是条件，面临着犹太人谁首先返回从流亡（见，不过， koster的“ herstel冯以色列， ” 1894 ） 。 Some event-according to Stade, the revolt of Smerdis; but more probably the second conquest of Babylon under Darius-seems to have inspired buoyant hopes in the otherwise despondent congregation in Jerusalem, thus raising their Messianic expectations (Zech. ii. 10 [AV 6] et seq. vi. 8) to a firm belief in the reestablishing of David's throne and the universal acknowledgment of the supremacy of Yhwh.一些事件，根据比赛，反抗smerdis ;但更可能是第二个征服巴比伦下，大流士-似乎有灵感蓬勃的希望寄托在否则灰心，聚集在耶路撒冷，从而提高他们的弥赛亚的期望（ zech.二10 [视听6 ]等法律。六，八）一个坚定的信念，在重塑大卫的宝座和普遍承认至高无上的yhwh 。 Angels and Satan are intermediaries and actors.天使和撒旦是中介机构和行为者。
The Second Zechariah.第二撒迦利亚书。
In the second part the method is radically different.在第二部分的方法是根本不同的。 Apocalyptic visions are altogether lacking, and historical data and chronological material are absent.世界末日的愿景是完全缺乏，历史数据和材料的顺序是缺席。 The style is fantastic and contains many obscure allusions.作风是幻想，并包含了许多模糊的典故。 That the two parts are widely divergent in date and authorship is admitted by all modern critics, but while there is general agreement that the first part is by the prophet Zechariah, no harmony has yet been attained concerning the identity or the date of the second part.这两个部分是大相径庭，在日期和作者是承认所有的现代批评，但同时，人们普遍同意，第一部分是由先知撒迦利亚书，没有和谐，至今尚未达到有关其身份或日期的第二部分。
Many recent commentators regard the second part as older than the first, and as preexilic in date.最近许多评论家方面的第二部分，作为老年人，比第一，并作为preexilic在日期。 They would divide it, furthermore, into at least two parts, ix.-xi.他们将鸿沟，此外，到至少由两部分组成， ix.-xi. and xii.-xiv., the former by an author contemporary with Amos and Hosea.和xii. - 14 ，前者由作者与当代阿莫斯和何西阿。 This assignment is based on the facts that both Israel and Judah are mentioned, and that the names of Assyria, Egypt, and the contiguous nations are juxtaposed, much as they are in Amos.这项任务的基础上，事实证明，以色列和犹大所提到的，该名称亚述，埃及和连续的国家并列，更因为他们在阿莫斯。 The sins censured are falseprophecy and idolatry (xiii. 1-6).罪孽谴责是falseprophecy和偶像崇拜（ xiii. 1月6日） 。 This group of chapters (xii.-xiv.), containing the denunciations familiar in all preexilic prophets, is regarded as later than the other division, since only Judah is mentioned.这组章（ xii. - 14 ） ，载有谴责熟悉，在所有preexilic先知，是被视为在不迟于其他分区，因为只有犹大是提及。 It is therefore assigned to the period after the fall of the Northern Kingdom, and more specifically, on account of xii.因此，这是分配给该期间沦陷后，英国北部，更具体地说，对帐户的十二。 11, to the last days of the Southern Kingdom after the battle of Megiddo and the death of King Josiah. 11 ，最后几天南部后，英国战役米吉多和死亡的国王乔赛亚。
Date of the Second Zechariah.日期第二撒迦利亚书。
Other scholars have argued with much plausibility for the hypothesis that the second part belongs to a very late period of Jewish history.其他学者认为，与许多可信为假设，即第二部分是属于一个非常后期犹太人的历史。 In the first place, the theology (see Eschatology) of these chapters shows tendencies which are not found in Amos, Hosea, Isaiah, or Jeremiah, but are due to Ezekiel's influence, such as the war on Jerusalem preceding the Messianic triumph.摆在首位，神学（见末世）这些章节显示，倾向不属于发现在阿摩司，何西阿，以赛亚书，或耶利米，但由于以西结书的影响力，战争等关于耶路撒冷的前弥赛亚的胜利。 Again, the Temple service (xiv.) is focal even in the Messianic age, and this suggests the religious atmosphere of the Sadducean and Maccabean theocracy with Zion as its technical designation.再次，庙服务（ xiv. ）是焦点，即使在救世主的年龄，这表明宗教气氛的sadducean和maccabean神与锡安作为其指定的技术。 A mixture of races is also mentioned, a reminiscence of conditions described by Nehemiah (Neh. xiii. 23 et seq.), while deliverance from Babylonian exile underlies such promises as occur in ix.混合比赛是也提到，一个怀旧的条件所描述的尼希米记（ neh.十三。 23等以下各段） ，而解脱，从巴比伦流亡之下，如承诺发生在九。 12. 12 。 The advent of a king is expected, though as yet only a Davidic family is known in Jerusalem (xii. 7, 12).的来临，国王是预期，虽然目前还只是一个davidic家庭是已知的在耶路撒冷（ xii. 7 ， 12 ） 。
The second part of the book may thus be recognized to be a compilation rather than a unit, all its components being post-exilic in character.第二部分，这本书可能会因此被公认是一个汇编，而不是一个单位，其所有元件后exilic性质的。 Two groups, ix.-xi.两个组别， ix.-xi. and xii.-xiv., are clearly indicated.和xii. - 14 ，是明确表示。 The second group (xii.-xiv.) is eschatological and has no individual coloring, although from the contrast between Jerusalem and the country of Judah a situation may be inferred which recalls the conditions of the early stages of the Maccabean rebellion.第二组（ xii. - 14 ）是eschatological ，并没有个人色彩，虽然从对比耶路撒冷和犹太国的情况可以推断，其中回顾了条件，早期阶段的maccabean叛乱。 The first group may likewise be subdivided into two sections, ix.第一组同样可能分为两部分，九。 1-xi.一喜。 3 and xi.三和第十一。 4-17 and xiii. 4月17日和第十三。 7-9. 7月9日。 The Greeks (see Javan) are described in ix.希腊人（见爪哇）所描述的九。 13 as enemies of Judea, and the Assyrians and Egyptians are similarly mentioned in x., these names denoting the Syrians (Seleucidæ) and the Ptolemies. 13为敌的朱迪亚，以及亚述人，埃及人，同样提到，在十，这些名称指叙利亚人（ seleucidæ ）和ptolemies 。 In ix.在九。 1-2 Damascus, Hamath, and Hadrach are seats of the Seleucid kings, a situation which is known to have existed in 200-165 BC The internal conditions of the Jewish community immediately before the Maccabean uprising appear in the second subdivision, where the shepherds are the tax-farmers (see Tobiads; Menelaus). 1月2日大马士革，哈马，和hadrach是个席位的塞琉西国王，这种情况是已知有存在于公元前200-165内部条件的犹太社区，立即前maccabean起义出现在第二次细分，如牧羊人是农村税费改革，农民（见tobiads ;梅涅劳斯） 。 In xi.在十一。 13 there seems to be an allusion to Hyrcanus, son of Tobias, who was an exception among the rapacious shepherds. 13 ，似乎有一个典故，以hyrcanus的儿子，托比亚斯，谁是一个例外，其中贪婪的牧羊人。
Emil G. Hirsch埃米尔g.赫希
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
Wright, Zechariah and His Prophecies, 2d ed., London, 1879, which gives earlier literature; Stade, Deuterozachariah, in Zeitschrift für Alttestamentliche Wissenschaft, 1881-82; the commentaries by Marti, Nowack, and Wellhausen; GA Smith, Twelve Prophets, ii.; Bredenkamp, Der Prophet Sacharya, 1879; Sellin, Studien zur Entstehungszeit der Jüdischen Gemeinde, 1901; Stärk, Untersuchungen über die Komposition und Abfassungszeit von Zachariah, 1891, ix.-xiv.EGH赖特，撒迦利亚书和他的预言，二维版，伦敦， 1879年，这使先前文学;比赛， deuterozachariah ，在zeitschrift f黵alttestamentliche wissenschaft ， 1881年至1882年;评论马蒂， nowack ，和浩;遗传算法史密斯， 12先知，二。 ; bredenkamp ，明镜先知sacharya ， 1879年; sellin ， studien zur entstehungszeit明镜jüdischen gemeinde ， 1901年; stärk ， untersuchungen über模具komposition und abfassungszeit冯zachariah ， 1891年， ix. - xiv.egh
One of the Minor Prophets, to whom is attributed the collection of prophecies and apocalyptic visions constituting the book bearing his name.其中的小先知，谁是由于收集的预言和世界末日的愿景构成了这本书影响他的名字。 He was a son of Berechiah and a grandson of Iddo (Zech. i. 1), and was loosely called the son of Iddo (Ezra v. 1, vi. 14); the latter was possibly identical with the Iddo mentioned as high priest in Neh.他的儿子berechiah和一个孙子iddo （ zech.一1 ） ，并于松散的所谓的儿子iddo （以斯拉五一，六， 14 ） ;后者，很可能是相同的与iddo提到大祭司在neh 。 xii.十二。 4, which would make the prophet himself the high priest named in Neh.四，这将使先知自己的高神父的名字neh 。 xii.十二。 16. 16 。 Zechariah was probably born during the Captivity, but was brought back early to Palestine.撒迦利亚书，可能是出生在圈养，但被带返年初交给巴勒斯坦人。 He began his prophetic ministry in the second year of King Darius Hystaspes, a little later than Haggai (Zech. i. 1; Hag. i. 1), his preoccupation being the rebuilding of the Temple.他开始了他的预言部在第二年的国王大流士斯伯一个小不迟于哈（ zech.一，一; hag一， 1 ） ，他的专注正在重建庙宇。 According to the contents of that part of the book which without doubt is by him (i.-viii.; see Zechariah, Book of-Critical View), Zechariah received Yhwh's messages largely through the medium of visions (i. 8; ii. 2, 5; and elsewhere), which excited his curiosity, and which, in answer to his inquiries, were interpreted to him as significant monitions bearing on the condition of the colony and the timeliness of proceeding with the rearing of the sanctuary (i. 16, ii. 14).根据内容的部分，这本书，这毫无疑问是由他（一-八。 ;见撒迦利亚书，书的关键检视） ，撒迦利亚书收到yhwh的信息主要是通过媒介的愿景（一八;二。 2日， 5日;和其他地方） ，其中兴奋，他的好奇心，以及哪些，在回答他的询问，解释他为显着monitions事关条件的殖民地，并及时进行饲养庇护（一16 ，二14段） 。 He appeals for loyalty on the part of Joshua the high priest toward the Messianic prince, the "Branch" (iii. 8) or Zerubbabel (iv. 9).他呼吁，为的忠诚度，部分约书亚高神父对弥赛亚王子， “科” （ iii. 8 ）或所罗巴伯（ iv. 9 ） 。 As the mediator of his visions, theprophet names an angel of Yhwh, called sometimes "the" angel, and it is he who introduces also "the" Satan in the rôle of a mischief-maker confirming the people's hesitation and discouraged mood (iii. 1, 2).作为调解人，他的抱负， theprophet名称一天使yhwh ，有时所谓的“ ， ”天使，这是谁，他还介绍了“ ， ”撒旦，在rôle一个恶作剧制造商，确认人民群众的犹豫和气馁的情绪（ iii. 1 ， 2 ） 。 His method thus borders on the apocalyptic.他的方法，因此，边界就世界末日。 His style is not lacking in directness in some passages, but in others it leans toward involved obscurity.他的风格是不缺乏的直接因果关系，在一些段落，但在另一些倾向所涉及的默默无闻。 Zechariah, however, proves himself to be an uncompromising critic of the ritual substitutes for true piety, such as fasting and mourning (vii. 5); and he reiterates the admonitions for mercy and righteousness, which according to the Prophets constitute the essence of the service of Yhwh (vii. 8, 9).撒迦利亚书，然而，证明自己是一个不妥协的批评祭祀替代真正的孝道，如空腹和莫宁（ vii. 5 ） ;和他重申，告诫为慈悲与正义，而根据先知构成的本质特征服务yhwh （ vii. 8 ， 9 ） 。 For neglect of this service Israel was visited with the sufferings that befell it (vii. 13, 14).为忽视这项服务的访问是以色列与遭受的苦难降临，它（ vii. 13日， 14日） 。 Jerusalem is to be called the city of truth (viii. 3), and shall dwell in peace, so that old men and old women shall be found in its streets (verse 4), together with boys and girls (verse 5), and prosperity shall abound in the land (verses 7 et seq.).耶路撒冷是被称为城市的真相（ viii. 3 ） ，并应住在和平，使老年男性和老年妇女应发现在其街道（诗4 ） ，连同男孩和女孩（韵文5 ） ，繁荣应比比皆是，在土地（诗七条及以下各条） 。
While Zechariah lacks originality, he is distinguished from his contemporaries by the "gift of plain speech" (GA Smith).而撒迦利亚书，缺乏原创性，他是杰出的从他的同时代人所“的礼物平原讲话” （大会史密斯） 。 But while some of the obscurities and repetitions which mark his visions are probably due to other hands, there remain enough of these defects that come from him to indicate that the visions were not the spontaneous outflow of ecstasy, but the labored effort of a strained and artificial imagination.不过，虽然部分的obscurities和重复，其中马克，他的愿景很可能是由于其他的手中，仍然有足够的这些缺点，来自他指出，愿景，不是自发流出的迷魂药，但labored的努力，紧张和人工想象力。 He was a prophet, but of a period when prophecy was rapidly running to its own extinction.他是一位先知，而是一个时期的预言正在迅速运行它自己的灭绝。 EGH欧洲加沙医院
Emil G. Hirsch埃米尔g.赫希
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
This subject presentation in the original English language这个课题介绍，在原有的英语语言
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