Introduction to the Book of the Prophet Zechariah Zechariah, the eleventh of the twelve minor prophets, was son of Berechiah, and grandson of Iddo. He returned from Babylon with Zerubbabel: and began to prophesy in the second year of the reign of Darius, son of Hystaspes, in the year of the world 3484; before Christ, 516; before the vulgar era, 520; in the eighth month of the holy year; and two months after Haggai had begun to prophesy. These two prophets, with united zeal, encouraged at the same time the people to go on with the work of the temple, which had been discontinued for some years. The time and place of the birth of Zechariah are unknown. Some will have him to have been born at Babylon, during the captivity; others think he was born at Jerusalem, before the tribes of Judah and Benjamin were carried away. Some maintain that he was a priest; but others affirm that he was no priest. Many say he was the immediate son of Iddo; others believe, with much more reason, that he was son of Berechiah, and grandson of Iddo. He has been confounded with one Zechariah, the son of Barachiah, who lived in the time of Isaiah; and with Zechariah, the father of John the Baptist; which opinion is plainly incongruous. Lastly, he has been thought to be Zechariah the son of Barachiah, whom our Savior mentions, and says he was killed between the temple and the altar; though no such thing is anywhere said of our prophet. A tomb is shown to this day at the foot of the Mount of Olives, which, it is pretended, belongs to the prophet Zechariah. Dorotheus maintains that he was buried in a place called Bethariah, one hundred and fifty furlongs from Jerusalem. Zechariah is the longest and the most obscure of all the twelve minor prophets. His style is interrupted, and without connection. His prophecies concerning the Messiah are more particular and express than those of the other prophets. Some modern critics, as Mede and Hammond, have been of opinion that the ninth, tenth, and eleventh chapters of this prophet were written by Jeremiah; because in Matthew, Mat 27:9, Mat 27:10, under the name of Jeremiah, we find quoted Zechariah; (Zac 11:12); and as the aforesaid chapters make but one continued discourse, they concluded from thence that all three belonged to Jeremiah. But it is much more natural to suppose that, by some unlucky mistake, the name of Jeremiah has slipped into the text of St. Matthew instead of that of Zechariah. The prophet Zechariah exactly foretold the siege of Babylon by Darius, son of Hystaspes. This prince laid siege to that rebellious city at the beginning of the fifth year of his reign, and reduced it at the end of twenty months. The prophets Isaiah and Jeremiah had foretold this calamity, and had admonished the Jews, that inhabited there to make their escape when they perceived the time draw nigh. Isaiah says to them, "Go ye forth to Babylon, flee from the Chaldeans; with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The Lord hath redeemed his servant Jacob." And Jeremiah says, "Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he-goats before the flocks." And elsewhere, "Flee out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity: for this is the time of the Lord's vengeance, He will render unto her a recompense." Lastly, Zechariah, a little before the time of her fall, writes thus to the Jews that were still in this city: "Ho, ho, come forth, and flee from the land of the north, saith the Lord; for I have spread you abroad as the four winds of heaven, saith the Lord. Deliver thyself, O Zion, that dwellest with the daughter of Babylon. For thus saith the Lord of hosts, after the glory hath he sent me unto the nations which spoiled you, for he that toucheth you, toucheth the apple of his eye. For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants; and ye shall know that the Lord of hosts hath sent me." It is probable that the Jews took advantage of these admonitions, and returned from Babylon into their country; or, at least, withdrew into a place of more security till the city was taken. We do not hear, either from the history or the prophecies, that they suffered any thing by this siege, or that Darius, son of Hystaspes, bore them any grudge for the revolt of Babylon; which seems to indicate that they had no part in it. The Mohammedans do not distinguish between the prophet Zechariah, and Zachariah the father of John the Baptist. Some of them make him to be descended from David; and others, from Levi. By an anachronism that is still more insupportable, these confound Mary, the mother of Jesus Christ, with Mary or Miriam, the sister of Moses, which they derive even from the Koran itself. The author of Tarik Montekhib relates that, when Jesus Christ was born of the virgin the prophet Zechariah could not believe that a child could be born without a father; and that, declaring his sentiments upon this point, the Jews entertained a suspicion of him, and obliged him to betake himself to flight. He withdrew; and hid himself in a hollow oak, which the Jews sawed in two. Such is the ignorance of the Mussulmans as regards the history both of the Old and New Testaments.