|א ב ג ד ה ו ז ח ט י כ ל מ נ ס ע פ צ ק ר ש ת|
father of אֲבִי
ancestor of מַעֲשֵׂיָה
ancestor of עֲדָיָה
grandfather of עֲתָיָה
זְכַרְיָה (עזרא ח:ג)
זְכַרְיָה (עזרא ח:טז)
An emissary of עזרא who is sent with eleven others to אִדּוֹ at כָּסִפְיָא . The men ask אדו to supply עזרא 's company with some לְוִיִּם who can serve in the rebuilt Temple. This request is honoured.
זְכַרְיָה (עזרא י:כו)
זְכַרְיָה (נחמיה ח:ד)
Following נחמיה 's reconstruction of the walls of ירושלים , a national assembly is called at which עזרא reads to the people from the Torah. זכריה stands on the dais to עזרא 's left.
זְכַרְיָה (נחמיה יב:טז)
This כהן is the head of the עִדֹּיא family during the Second Temple.
זְכַרְיָה (נחמיה יב:מא)
A כהן and musician who participates in the dedication ceremonies for the walls of ירושלים in the time of נחמיה by playing a trumpet.
זְכַרְיָה (דברי הימים ב יז:ז)
The Judean king יהושפט is a righteous leader who walks in the ways of God. He sends a delegation of religious authorities on a circuit throughout the cities of יהודה to teach Torah to the people. זכריה is one of the instructors in that group.
זְכַרְיָה (דברי הימים ב לד:יב)
A לוי from the family of קהת who serves as a foreman in the repair of the Temple in the time of יאשיהו המלך .
זְכַרְיָה בֶּן בֵּבַי (עזרא ח:יא)
This man leads 28 other men in accompanying עזרא to Israel.
זְכַרְיָה בֶּן בֶּרֶכְיָה (זְכַרְיָה בֶּן בֶּרֶכְיָה בֶּן עִדּוֹ) (זכריה, עזרא ה)
A prophet who returns to יהודה with the exiled Jews. Under the Persian king, כּוֹרֶשׁ , the Jews had received permission to reclaim their land and restore the Temple. Yet, for various reasons, building of the בית המקדש stalled during the tenure of כורש 's son, דָּרְיָוֶשׁ . This delay spurs the prophet חגי to exhort his compatriots to proceed with the project. Two months after חגי 's appeal, זכריה repeats חגי 's call and the people yield to the prophets' demands. In his speeches, זכריה emphasizes that a physical resettling of the land and construction of the Temple are insufficient for rebuilding the relationship with God. The people must return to the ways of the Lord; if they act justly and mercifully, the Kingdom of God will be established on earth. זכריה receives a delegation from בבל which has brought donations for the Temple from the Jewish community there. God instructs the prophet to use the gold and silver to fashion crowns, one of which is to adorn the head of יְהוֹשֻׁעַ בֶּן יְהוֹצָדָק , the כהן גדול , as a sign of God's promise that יהושע will be successful in office (chapter 6). The advice of זכריה is then sought by שַׂרְאֶצֶר and רֶגֶם מֶלֶךְ who inquire whether the days which have been observed as fasts following the destruction of the first Temple (the 9th of אב and the 3rd of תשרי - known as צום גדליה ), will be abolished following the reconstruction of the בית המקדש . זכריה answers that in general fasts are meaningless without reform (chapter 7), and that indeed the fast days will become celebrations (8:18-19). The later chapters of ספר זכריה are eschatalogical and contain several difficult passages. Chapter 9 introduces a saviour king who rides into ירושלים on a donkey (9:9). In chapter 11 the prophet discusses the failure of previous shepherds to lead the people properly (11:4-14). Chapter 12 describes a siege of ירושלים by a range of nations including יהודה . יהודה however sees the light and turns on the foreign peoples (12:1-9). ירושלים will be delivered following a siege (chapter 14), and a revelation will lead to universal recognition of God:
וְהָיָה ה ' לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה ה ' אֶחָד וּשְׁמוֹ אֶחָד :
And the Lord will be King over all the earth; on that day there will be the Lord alone, and His name alone (14:9).
The following are selected themes (with some references) that זכריה promotes in his speeches.
a. The people are called upon to abandon the ways of their ancestors who rejected the prophets' exhortations, and to repent (1:2-6, 7:8-14).
b. Israel's scattered people will return to their homeland where God will be with them (2:10-17, 10:10).
c. God demands that His people act justly, that they exercise compassion towards the disadvantaged (7:8-10, 8:16-17).
d. Israel will be greatly expanded and prosperous, her enemies will fall (chapters 9 and 10).
e. In the future false prophets will be exposed (13:2-6).
זכריה receives many visions, some of which are interpreted for him by angels:
1. The prophet sees horsemen riding across the land. The riders report that the world is at peace. An angel announces that God will have compassion on ירושלים (1:7-17).
2. זכריה sees four horns which are blamed for exiling יהודה , ישראל and ירושלים . These are followed by four craftsmen who will overthrow the horns (2:1-4).
3. A man is shown measuring ירושלים to determine its rebuilt dimensions. He is interrupted in the middle of his task, for ירושלים will have no boundaries (2:5-9).
5. In זכריה 's fifth vision he sees a candelabrum with seven arms accompanied by two olive trees to provide oil for the lamp (chapter 4). This is a message to Israel's political leader זְרֻבָּבֶל בֶּן שְׁאַלְתִּיאֵל that the spirit of God, rather than human endeavour will restore the Jewish state:
וַיַּעַן וַיֹּאמֶר אֵלַי לֵאמֹר זֶה דְּבַר ה ' אֶל זְרֻבָּבֶל לֵאמֹר לֹא בְחַיִל וְלֹא בְכֹחַ כִּי אִם בְּרוּחִי אָמַר ה ' צְבָא -וֹת :
Then he answered and spoke to me saying, "This is the word of the Lord to Zerubavel, saying 'Not by might, nor by power, but by My spirit, says the Lord of Hosts.'" (4:6)
6. זכריה sees a huge scroll flying through the air. The scroll will destroy thieves and those who swear falsely, in their houses (5:1-4).
7. A woman sitting in a basket and symbolizing evil is exiled from Israel to Babylon (5:5-11).
8. In זכריה 's last vision he sees four chariots pulled by horses of different colours. The chariots are dispatched to the four directions of the compass, perhaps to execute God's judgment (6:1-8).
In chapter 8 זכריה lists ten declarations of hope (each introduced by the phrase כֹה אָמַר ה ') that God makes to Israel.
1. God is jealous on behalf of ירושלים (8:2).
2. God will return to ציון where He will dwell (8:3).
3. Peace will return to ירושלים and scenes of tranquility will be seen there:
כֹּה אָמַר ה ' צְבָא -וֹת עֹד יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלִָם וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ מֵרֹב יָמִים : וּרְחֹבוֹת הָעִיר יִמָּלְאוּ יְלָדִים וִילָדוֹת מְשַׂחֲקִים בִּרְחֹבֹתֶיהָ :
Thus says the Lord of Hosts: there will yet be old men and old women sitting in the squares of Jerusalem, each with a staff in his hand because of his old age. And the squares of the city will be crowded with boys and girls playing in the squares (8:4-5).
4. Nothing is impossible for the Lord (8:6).
5. God will gather his scattered people from the east and the west (8:7-8).
6. Good times have returned with the building of the Temple, and Israel will now be a blessing among the nations (8:9-13).
7. God demands social justice on pain of punishment (8:14-17).
8. Days commemorated as fasts for ירושלים will become feasts (8:18-19).
9. Nations of the world will seek God in ירושלים (8:20-22).
10. Citizens of other nations will clamour around individual Jews begging to be included in the relationship with God (8:23).
ספר זכריה chapters 2:14-4:7 serve as the הפטרה (supplemental Shabbat reading) to פרשת בהעלתך and are read on שבת חנוכה as well. Chapter 14 is read on שבת חול המועד סוכות .
זְכַרְיָה בֶּן יְהוֹיָדָע (דברי הימים ב כד:כ-כב)
יהוידע is King יואש 's teacher and protector, who crowns him king of יהודה when he is still a child. The כהן guides the king throughout his life, but when the mentor dies, יואש turns to idolatry. יהוידע 's son זכריה receives the spirit of God and attempts to rebuke יואש but the latter has him stoned to death.
זְכַרְיָה בֶּן יוֹנָתָן (זְכַרְיָה בֶּן יוֹנָתָן בֶּן שְׁמַעְיָה בֶּן מַתַּנְיָה בֶּן מִיכָיָה בֶּן זַכּוּר בֶּן אָסָף) (נחמיה יב:לה)
A כהן who participates in the dedication ceremonies of the walls of ירושלים in the time of נחמיה by playing a trumpet.
זְכַרְיָה בֶּן יָרָבְעָם (זְכַרְיָהוּ) (מלכים ב יד:כט, טו:ח-יב)
Fourteenth king of Israel. זכריה reigns for six months before being killed by שַׁלֻּם בֶּן יָבֵשׁ . זכריה is the last king in the line of יהוא and he rules in fulfillment of the promise God made to יהוא that four of his descendants would be kings (mentioned in מלכים ב י :ל ).
זְכַרְיָה בֶּן מְשֶׁלֶמְיָה (דברי הימים א ט:כא, כו:ב)
זכריה is a chief gatekeeper for the sanctuary in the time of דוד .
father of יִדּוֹ
father of יַחֲזִיאֵל
זְכַרְיָהוּ (דברי הימים א ה:ז)
זְכַרְיָהוּ (דברי הימים א טו:יח)
זְכַרְיָהוּ (דברי הימים א טו:כד)
זְכַרְיָהוּ (דברי הימים ב כו:ה)
זְכַרְיָהוּ (דברי הימים ב לה:ח)
זכריהו helps run the proceedings in the Temple in the time of King יאשיהו .
זְכַרְיָהוּ בֶּן חֹסָה (דברי הימים א כו:יא)
A gatekeeper for the sanctuary in ירושלים .
זְכַרְיָהוּ בֶּן יְבֶרֶכְיָהוּ (ישעיה ח:ב)
The prophet ישעיהו calls upon אוריה and זכריהו to serve as witnesses to his prophecy on the downfall of שומרון .
זְכַרְיָהוּ בֶּן יְהוֹשָׁפָט (דברי הימים ב כא:ב-ד)
A son of יהודה 's fourth king who is killed along with his other brothers by the fifth king, יהורם בן יהושפט .
זְכַרְיָהוּ בֶּן יִשִּׁיָּה ( דברי הימים א כד:כה )