Zechariah is also called Meshullam (Nehemiah 8:4) because he was perfect in his deeds (Megillah 23a).

Haggai, Zechariah, and Malachi all prophesied in the second year of the reign of Darius (Megillah 15a).

Zechariah prophesied during the Second Temple era (Sanhedrin 99a).

The section of the Bible in which the prophecy of Zechariah is included is known as Minor Prophets. There is nothing minor, nothing unimportant, nothing unprofound about this fourteen-chapter book, which pours forth narratives and visions whose complexity and mystery rival any section of the biblical collection.
The early prophecies of Zechariah, who was a contemporary of Haggai, may be affixed to the reign of Darius (520-518 B.C.E.). Two sections of the book are clearly limned: chapters one through eight describe the return of Israel from the Babylonian exile; chapters nine through fourteen form an eschatological narrative. In the tradition of Haggai, Zechariah enlists support for the rebuilding of the Jerusalem Temple. Unlike Haggai, he calls forth fantastic visions that both appear and evanesce before the stunned reader.
This is only the beginning. A vision of the High Priest, Joshua, who exchanges filthy garments for clean robes, and Satan, standing accusingly to his right, who is rebuked by the Lord, highlight the third chapter. There an angel promises Joshua that if the returning exiles obey the dictates of the Lord, they will be rewarded with “My servant the Shoot” (Zechariah 3:8). This apparently is a reference to the reign of Zerubbabel, who is entrusted to rebuild the Temple.
This complex weave receives a different reading when excerpted as the Haftarah for the Sabbath during Hannukah. The reason for the festival referent is made clear in chapter four, wherein Zechariah perceives a gold candlestick with seven lamps, accompanied by two olive trees. Having the temerity to ask the angel what this vision meant, Zechariah is rewarded with the following: “This is the word of the Lord unto Zerubbabel: Not by might, nor by power, but by My spirit, saith the Lord of hosts” (Zechariah 4:6).
Hannukah is one thing; horsemen, chariots, four winds, and oracles, another. Although scholars question whether chapters nine through fourteen belong to the first part of the narrative, there may be some justification for examining these “oracles” as part of the whole. Redemption from Babylonia is a historically verifiable period in Israel’s history. Less verifiable, but just as prominent in Israel’s history, is the belief that the God of our ancestors would redeem his people not only in this world but also in the next. Ezekiel had moved this subject to the front burner with his popular tale of resurrection. Zechariah, whose “fantastic voyage” exceeds that of his literary and historical antecedents, brings the reader at least two steps closer to the world beyond the one with which we are familiar.
Return, restoration, redemption. On horse, or afoot, Zechariah “saw” it all.