Zechariah ben Jehoiada

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For other people of the same name, see Zechariah (disambiguation).
Zechariah ben Jehoiada
ZechBenJeho.jpg
The Murder of Zechariah by William Brassey Hole.
Honored in
Judaism
Christianity
Islam

Zechariah ben Jehoiada /zɛkəˈr.ə/ (Hebrew: זְכַרְיָה בן יהוידע, Modern Zekharya ben Yehoyada Tiberian Zəḵaryā; Arabic: زكريا بن يهوياداعZakariya bin Yehuyada) is regarded as one of the Prophets of the Tanakh in Judaism, is possibly alluded to in the New Testament of Christianity, and appears in the traditional texts of Islam.[citation needed] He is mostly known for the event that led to his martyrdom and the miraculous incident during the siege of Jerusalem by Nebuchadnezzar II.

Lineage[edit]

Zechariah was the son of Jehoiada, the High Priest in the times of Ahaziah and Jehoash of Judah.

Death[edit]

After the death of Jehoiada, Zechariah condemned both king Jehoash and the people for their rebellion against God (2 Chronicles 24:20). This so stirred up their resentment against him that at the king's commandment they stoned him, and he died "in the court of the house of the Lord" (24:21).

In rabbinical literature[edit]

In rabbinical literature, Zechariah was the son-in-law of the king, and, being also a priest, prophet, and judge, he dared censure the monarch. He was killed in the priests' courtyard of the Temple on a Sabbath which was likewise the Day of Atonement. Later, when Nebuzar-adan, the captain of Nebuchadnezzar's body-guard, came to destroy the Temple, Zechariah's blood began to boil. The Assyrian asked the Jews what that phenomenon meant, but when they replied that it was the blood of sacrifices, he proved the falsity of their answer. The Jews then told him the truth, and Nebuzar-adan, wishing to appease Zechariah's blood, slew in succession the Great and Small Sanhedrins, the young priests, and school-children, till the number of the dead was 940,000. Still the blood continued to boil, whereupon Nebuzar-adan cried: "Zechariah, Zechariah! for thee have I slain the best of them; wouldst thou that I destroy them all?" And at these words the blood ceased to effervesce.[1]

In apocryphal literature[edit]

According to the ancient apocryphal Lives of the Prophets, after the death of Zechariah Ben Jehoiada, the priests of the Temple could no more, as before, see the apparitions of the angels of the Lord, nor could make divinations with the Ephod, nor give responses from the Debir.

Possible allusion by Jesus[edit]

Most modern Christian commentators identify this Zechariah with the one whose murder Jesus alluded to in Matthew 23:35 and Luke 11:50-51.[2] Zechariah is then understood as representing as the last of the martyrs recorded in the Masoretic Text (since the Hebrew sequence of books ends with 2 Chronicles). D. C. Allison notes that Luke 11:49-51 echoes 2 Chron 24:17-25 by referring to the sending of the prophets, the blood of Zechariah and the temple precinct.[3]

The Gospel of Matthew records his name as "Zechariah son of Berechiah". This identification can be reconciled if Jehoiada was Zechariah's grandfather, and Berechiah his father. However, Zechariah the prophet is listed as the son of Berechiah (Zech. 1:1) and some therefore make this identification. The book of Zechariah is commonly dated to c. 520-518 BC, several hundred years after the reign of Jehoash of Judah, and in this interpretation Zechariah is chronologically the last of the martyrs.

Other identifications of the person Jesus was referring to include the tradition of the Eastern Orthodox Church, which considers "Zechariah son of Berechiah" as Zechariah the father of John the Baptist, and his slaying is understood as taking place during the slaughter of the Innocents by Herod.[4]

Monument[edit]

Tomb of Zechariah

According to Jewish tradition, an ancient monument in the Kidron Valley outside the Old City of Jerusalem is identified as the tomb of Zechariah.

References[edit]

  1. ^ Giṭ. 57b; Sanh. 96b; Lam. R. iv. 13.
  2. ^ Craig Blomberg in Commentary on the New Testament Use of the Old Testament, 2007.
  3. ^ D. C. Allison, The Intertextual Jesus: Scripture in Q. Harrisburg, PA: Trinity Press International, 2000. Cited in Commentary on the New Testament Use of the Old Testament on Luke 11:49-51.
  4. ^ John MacPherson, Zacharias: A Study of Matthew 23:35, The Biblical World, Jan 1897. Available at JSTOR (subscription required)

External links[edit]