II. Chap. i. 7—vi. 9.—A Word of Jehovah which came to Zechariah on the twenty-fourth of the eleventh month of the same year, that is January or February 519, and which he reproduces in the form of eight Visions by night. (1) The Vision of the Four Horsemen: God’s new mercies to Jerusalem (chap. i. 7-17). (2) The Vision of the Four Horns, or Powers of the World, and the Four Smiths, who smite them down (ii. 1-4 Heb., but in the Septuagint and in the English Version i. 18-21). (3) The Vision of the Man with the Measuring Rope: Jerusalem shall be rebuilt, no longer as a narrow fortress, but spread abroad for the multitude of her population (chap. ii. 5-9 Heb., ii. 1-5 LXX. and Eng.). To this Vision is appended a lyric piece of probably older date calling upon the Jews in Babylon to return, and celebrating the joining of many peoples to Jehovah, now that He takes up again His habitation in Jerusalem (chap. ii. 10-17 Heb., ii. 6-13 LXX. and Eng.). (4) The Vision of Joshua, the High Priest, and the Satan or Accuser: the Satan is rebuked, and Joshua is cleansed from his foul garments and clothed with a new turban and festal apparel; the land is purged and secure (chap. iii.). (5) The Vision of the Seven-Branched Lamp and the Two Olive-Trees (chap. iv. 1-6_a_, 10_b_-14): into the centre of this has been inserted a Word of Jehovah to Zerubbabel (vv. 6_b_-10_a_), which interrupts the Vision and ought probably to come at the close of it. (6) The Vision of the Flying Book: it is the curse of the land, which is being removed, but after destroying the houses of the wicked (chap. v. 1-4). (7) The Vision of the Bushel and the Woman: that is the guilt of the land and its wickedness; they are carried off and planted in the land of Shin‘ar (v. 5-11). (8) The Vision of the Four Chariots: they go forth from the Lord of all the earth, to traverse the earth and bring His Spirit, or anger, to bear on the North country (chap. vi. 1-8). III. Chap. vi. 9-15.—A Word of Jehovah, undated (unless it is to be taken as of the same date as the Visions to which it is attached), giving directions as to the gifts sent to the community at Jerusalem from the Babylonian Jews. A crown is to be made from the silver and gold, and, according to the text, placed upon the head of Joshua. But, as we shall see,[721] the text gives evident signs of having been altered in the interest of the High Priest; and probably the crown was meant for Zerubbabel, at whose right hand the priest is to stand, and there shall be a counsel of peace between the two of them. The far-away shall come and assist at the building of the Temple. This section breaks off in the middle of a sentence.