the eleventh in order of the minor prophets, was "the son of Berechiah, the son of Iddo, the prophet." He seems to have entered upon his office in early youth (Zech. ii. 4). The period of his introduction to it is specified as the eighth month of the second year of Darius, a very short time later than the prophet Haggai. The mission of Zechariah had especial reference to the affairs of the nation that had been restored to its territory.

The Book of Zechariah consists of four general divisions.

1. The introduction or inaugural discourse (ch. i. 1–16). 2. A series of nine visions, extending onwards to ch. vii., communicated to the prophet in the third month after his installation. 3. A collection of four oracles delivered at various times in the fourth year of Darius, and partly occasioned by a request of the nation to be divinely informed, whether, now on their happy return to their fatherland, the month of Jerusalem's overthrow should be registered in their sacred calendar as a season of fasting and humiliation. The prophet declares that these times should in future ages be observed as festive solemnities. 4. The 8th, 9th, 10th, and 11th chapters contain a variety of prophecies unfolding the fortunes of the people, their safety in the midst of Alexander's expedition, and their victories under the Maccabean chieftains, including the fate of many of the surrounding nations, Hadra (Persia), Damascus, Tyre, and Philistia. The remaining three chapters portray the future condition of the people, especially in Messianic times.

The genuineness of the latter portion of Zechariah, from ch. ix. to xiv., has been disputed. Among the first to suggest doubt on this subject was Joseph Mede, who referred chapters ix. x. and xi. to an earlier date, and ascribed them to Jeremiah. His opinion was adopted in England by Hammond, Kidder, Newcome, Whiston, Secker, Pye Smith, and Davidson, and has been followed, with variations, on the continent by Flügge, Bertholdt, Rosenmüller, Eichhorn, Corrodi, Hitzig, Credner, Knobel, and Forberg. On the other hand, the integrity of this portion of Zechariah has been defended by Jahn, Carpzov, Beckhaus, Koester, Hengstenberg, and Blayney. Many of the arguments against the genuineness of this latter portion of Zechariah rest on peculiar interpretations of his language, making it refer to events that happened prior to the time when the prophet flourished. But this exegesis is not in all points correct.

The language of Zechariah has not the purity and freshness of a former age. Some of its solemnisms are noticed by De Wette (Einleit, § 249). A slight tinge of Chaldaism pervades the composition. The symbols with which he abounds are obscure, and their prosaic structure is diffuse and unvaried. The rhythm of his poetry is unequal, and its parallelisms are inharmonious and disjointed. His language has in many phrases a close alliance with that of the other prophets, and occasional imitations of them, especially of Ezekiel, characterize his oracles. He is also peculiar in his introduction of spiritual beings into his prophetic scenes.

ZETZ, a town of Prussian Saxony, capital of a circle of the same name in the government of Merseburg, on the right bank of the White Elster, here crossed by a stone bridge, 22 miles S.W. of Leipzig. It is surrounded by walls entered by six gates, and has a fine old castle called Moritzburg, now used as an hospital and house of correction. It has a cathedral and several other churches, a Calvinistic collegiate institution, gymnasium, a public library, and manufactures of woollen and cotton goods, leather, beer, spirits, and earthenware. It is the seat of various courts for the circle, and has medicinal springs and fine walks in the vicinity. Pop. 12,346.