of the words ("whom ye slew," Matt., "who perished," Luke xi. 51).
The passage in Matthew and the parallel passage in Luke are both derived from an older source, an early collection of the Sayings of Jesus (commonly called "Q"); and behind that again apparently lies a still older source, an apocryphal Wisdom book from which Christ is quoting ("Therefore also said the Wisdom of God," Luke xi. 49). Luke does not insert the words "son of Barachiah," and it is therefore doubtful whether they stood in Q; Harnack (Sayings of Jesus, p. 104) concludes that they did not. But that they belong to the original text of the first Gospel and are not a later interpolation there seems no reason to doubt. If the error originated with the Evangelist himself, we may compare the rather similar confusion ("Jeremiah" for "Zechariah") in Matt. xxvii. 9; if, as seems more probable, he has taken it over from Jewish tradition, it is natural to find such influence in this particular Gospel.
The three persons bearing the name of Zacharias who come primarily[1] into the question are:—
(1) Z. ben Jehoiada, murdered in the first Temple (2 Chron. xxiv.).
(2) Z. ben Berechiah ben Iddo, the prophet of the Restoration (Zech. i. 1).
(3) Z. ben Bariscæus, murdered in Herod's Temple (Josephus).
There is every reason for identifying the Zacharias referred to by our Lord with the first of these, whether we look at the original text of Chronicles or at the Jewish Haggadah which grew up round it
(i) With the words of Christ, or of the personified
- ↑ Tradition also connects Z. ben Jeberechiah (Isa. viii. 2) and Zacharias, father of John the Baptist, with the N.T. passage.
