the 11th of 12 Old Testament books that bear the names of the Minor Prophets, collected in the Jewish canon in one book, The Twelve. Only chapters 1–8 contain the prophecies of Zechariah; chapters 9–14 must be attributed to at least two other, unknown authors. Scholars thus refer to a “second” and “third” Zechariah: (Zechariah) Deutero-Zechariah (chapters 9–11) and Trito-Zechariah (chapters 12–14).

According to dates mentioned in chapters 1–8, Zechariah was active from 520 to 518 BC. A contemporary of the prophet Haggai in the early years of the Persian period, Zechariah shared Haggai's concern that the Temple of Jerusalem (Jerusalem, Temple of) be rebuilt. Unlike Haggai, however, Zechariah thought that the rebuilding of the Temple was the necessary prelude to the eschatological age, the arrival of which was imminent. Accordingly, Zechariah's book, and in particular his eight night visions (1:7–6:8), depict the arrival of the eschatological age (the end of the world) and the organization of life in the eschatological community. Among Zechariah's visions was one that described four apocalyptic horsemen who presaged God's revival of Jerusalem after its desolation during the Babylonian Exile. Other visions announced the rebuilding of the Temple and the world's recognition of Yahweh, Israel's God.

Deutero- and Trito-Zechariah, each of which has an introduction setting it apart from the rest (9:1 and 12:1), are separate collections of sayings usually dated to the 4th and 3rd centuries BC, respectively. They further develop Zechariah's eschatological themes and provide many images of a messianic figure that were borrowed by New Testament writers and applied to the figure of Jesus (e.g., Matthew 21:5 and 13:7, Mark 14:27, and Matthew 26:31).