Z

ZABDIEL (‘my gift is El’).—1. Father of one of David’s officers (1 Ch 27:2). 2. A prominent official in Nehemiah’s time (Neh 11:14). 3. An Arabian who put Alexander Balas to death and sent his head to Ptolemy (1 Mac 11:17).

ZABUD.—The son of Nathan (1 K 4:6); cf. Zabad, 1.

ZACCAI.—See ZABBAI, 2.

ZACCHÆUS (= Zaccai, Ezr 2:9, Neh 7:14, lit. ‘pure’).—1. An officer put to death by Judas

Maccabæus for treachery (2 Mac 10:18–22). 2. A ‘chief publican’ of Jericho who entertained our Lord (Lk 19:1–10). He was a rich man, a Jew (v. 8), of a higher grade than St. Matthew, but, like all his class, hated by his countrymen. Being short of stature, he had climbed up into a ‘figmulberry’ tree to see Jesus; our Lord called him down and invited Himself to his house. On hearing the murmuring of the people at the distinction conferred on a publican, Zacchæus justifies himself. Jesus passes this by, but in effect replies to the murmurers: ‘If he is a sinner, I have come to save him.’

A. J. MACLEAN.

ZACCUR.—1. A Reubenite (Nu 13:4 (6)). 2. A Simeonite (1 Ch 4:26). 3. A Merarite (1 Ch 24:27). 4. An Asaphite (1 Ch 25:2, 10, Neh 12:35). 5. One of those who helped to re-build the wall (Neh 3:2). 6. One of those who sealed the covenant (Neh 10:12), prob. same as mentioned in 13:13. 7. Ezr 8:14. See ZABBUD.

ZACHARIAH, ZACHARIAS (the latter uniformly in RV except in No. 4). 1. 1 Es 1:8 = Zechariah (No. 19). 2. 1 Es 1:15 = Heman of 2 Ch 35:16. 3. 1 Es 6:1, 7:3 = Zechariah ( No. 20). 4. 1 Es 8:30, 44 = Zechariah (No. 21). 5. 1 Es 8:37 = Zechariah (No. 22). 6. 1 Es 9:27, 44 = Zechariah (No. 24). 7. Father of Joseph, an officer of Judas Maccabæus (1 Mac 5:18, 66). 8. Husband of Elisabeth, and father of John the Baptist, a priest of the course of Abijah (Lk 1:5)— this was one of the twenty-four courses of priests,—but clearly not the high priest, as the Apocryphal Gospel called Protevangelion makes him (§ 8). As he was ministering in his turn in the Temple, the angel Gabriel appeared to him and predicted the birth and future work of his son. His disbelief was punished by dumbness, which was cured only on the child being brought to be circumcised and named; when in obedience to Gabriel’s command he and Elisabeth insisted that he should be called John. Under the inspiration of the Holy Ghost, Zacharias composed the Benedictus. We know nothing more of him. 9. The martyr mentioned by our Lord in Mt 23:35, Lk 11:51. The reference is clearly to the death of Zechariah, son of Jehoiada (2 Ch 24:20–22) ; and as Chronicles was the last book of the Jewish canon, the phrase ‘from Abel to Zechariah’ would be equivalent to our ‘from Genesis to Revelation.’ In Mt., however, Zachariah is called ‘son of Barachiah,’ and there is thus a confusion with Zechariah the prophet, whose father was Berechiah (Zec 1:1). Allen (‘St. Matthew’ in ICC, p. 250) thinks that the confusion was due to the tradition of the age. It is more likely to be due to the Evangelist, or, still more, to a scribe, who perhaps was misled by the mention by Josephus of a ‘Zacharias son of Baruch,’ murdered in the Temple by the Zealots (BJ IV. v. 4) . Origen’s guess that the father of the Baptist is meant is scarcely tenable.

A. J. MACLEAN.

ZACHARY (2 Es 1:40) = Zechariah the prophet.

ZADOK.—1. Founder of an important branch of the priesthood in Jerusalem. The reading of MT in 2 S 8:17 (= 1 Ch 18:16) being doubtful, there is no definite information concerning his family except in the genealogical lists in 1 Ch 6:4–15, 50–53 , 24:3, in which his descent is traced from Eleazar the elder son of Aaron; but these details are of doubtful reliability. He is first mentioned in 2 S 8:17, where perhaps he should be associated with Abiathar in the correct text, as he is in 2 S 15:24ff. He was appointed priest by Solomon in place of Abiathar (1 K 2:26f., 35), because of his own loyalty (1 K 1:8) and the disloyalty of Abiathar (v. 7). From this it is evident that his position hitherto had been inferior to that of Abiathar, although his name regularly has the precedence in Samuel. From the time of Solomon the descendants of Zadok constituted the most prominent family among the priests, the high priests being taken from them till the time of the Maccabees. To Ezekiel the Zadokites are the only legitimate priests (40:46, 43:19, 44:16, 48:11). 2. A warrior of David’s, of the house of Aaron (1 Ch 12:28), identified by Josephus (Ant.

VII. ii. 2) with 1, against all probability. 3. Maternal grandfather of Jotham (2 K 15:33, 2 Ch

27:1). 4. Son of Baanah (see Ezr 2:2, Neh 7:7), a helper of Nehemiah in re-building the wall (Neh 3:4). 5. Son of Immer, repairer of a portion of the wall (Neh 3:29). 6. ‘The scribe,’ probably a priest, appointed a treasurer by Nehemiah (Neh 13:13); perhaps to be identified with 5. 7. One of the ‘chiefs of the people’ who sealed the covenant (Neh 10:21). 8. A high priest later than 1 (1 Ch 6:12 [cf. Ezr 7:2, Neh 11:11]—a passage of doubtful historicity). 9. An ancestor of Joseph the husband of Mary (Mt 1:14 [AV and RV Sadoc]).

GEORGE R. BERRY.

ZAHAM.—A son of Rehoboam (2 Ch 11:19).

ZAIN.—The seventh letter of the Hebrew alphabet, and as such employed in the 119th Psalm to designate the 7th part, each verse of which begins with this letter.

ZAIR.—According to the MT of 2 K 8:21, Joram, in the course of his campaign against Edom, ‘passed over to Zair.’ In the parallel passage, 2 Ch 21:9, the Heb. is ‘passed over with his princes,’ which may be confidently pronounced to be a corruption of the text in Kings. The latter itself is unfortunately not certain—so that the identification of the place in question is impossible.

ZALAPH.—The father of Hanun (Neh 3:30).

ZALMON.—1. The hill near Shechem where Abimelech and his followers cut wood for the burning down of the stronghold of Baal-berith (Jg 9:48). Possibly the same mountain is meant in Ps 68:14, where a snowstorm is apparently referred to as contributing to the scattering of ‘kings’ opposed to the people of Jehovah. As the Psalm refers to incidents of wars not related in the canonical books, we have to look to the times of the Maccabees; and the most obvious allusion is to the retreat of the army of Tryphon in B.C. 143, when he attempted to relieve the Syrian garrison in Jerusalem and was prevented by a heavy fall of snow (1 Mac 13:22). 2. See ILAI.

J. F. MCCURDY.

ZALMONAH.—An unidentified ‘station’ of the Israelites (Nu 33:41f.).

ZALMUNNA.—See ZEBAH.

ZAMBRI (1 Es 9:34) = Ezr 10:42 Amariah.

ZAMOTH (1 Es 9:28) = Ezr 10:27 Zattu.

ZAMZUMMIM.—A name given by the conquering Ammonites to the Rephaim, the

original inhabitants of the land (Dt 2:20). They are described as a people ‘great and many and tall like the Anakim’ (see art. REPHAIM). The name Zamzummim has been connected with Arab. zamzamah ‘a distant and confused noise,’ and with zizim, the sound of the jinn heard in the desert at night. The word may thus perhaps be translated ‘Whisperers,’ ‘Murmurers,’ and may denote the spirits of the giants supposed to haunt the hills and ruins of Eastern Palestine (cf. art.

ZUZIM).

W. F. BOYD.

ZANOAH.—1. A town in the Shephēlah (Jos 15:34, Neh 3:13, 11:30, 1 Ch 4:18). It is the modern Zanu‘a, S.E. of Zoreah. 2. A place in the mountains (Jos 15:63), possibly Zanūta S.W. of Hebron.

ZAPHENATH-PANEAH.—The name given by Pharaoh to Joseph (Gn 41:45). It should evidently be read Ze-p-net-e-f-‘onkh, meaning in Egyp. ‘God hath said he liveth’—a common type of Egyp. name in late times (see PHARAOH, 2, and cf. JOSEPH, p. 495^a).

F. LL. GRIFFITH.

ZAPHON (‘north’).—A city E. of Jordan, assigned to Gad (Jos 13:27). It is named also in Jg

12:1, where Zaphōnah should be rendered ‘to Zaphon’ (RVm) instead of ‘northward’ ( AV and RV). Possibly the Talmudic tradition is correct which identifies Zaphon with Amathus, the modero ‘Amāteh, a little north of the Jabbok, at the mouth of Wādy er-Rugeib. Zaphon is probably connected with Ziphion (Gn 46:16), or (more correctly) Zĕphon. with gentilic name Zephonites ( Nu 26:13), described as a ‘son’ of Gad.

ZARAIAS.—1. 1 Es 5:8 = Seraiah, Ezr 2:2; Azariah, Neh 7:7. 2. 1 Es 8:2, one of the ancestors of Ezra, called Zerahiah, Ezr 7:4, and Arna, 2 Es 1:2. 3. 1 Es 8:31 = Zerahiah, the father of Eliehoenal, Ezr 8:4. 4. 1 Es 8:34 = Zebadiah, Ezr 8:8.

ZARAKES.—Called in 1 Es 1:38 brother of Joakim or Jehoiakim, king of Judah, and said to have been brought up out of Egypt by him. The name apparently is a corruption, through confusion of Heb. d and r, of Zedekiah, who was a brother of Jehoiakim (2 K 24:17). The verse of 1 Es. is entirely different from the corresponding passage in 2 Ch 36:4b.

ZARDEUS (1 Es 9:28) = Ezr 10:27 Aziza.

ZAREPHATH.—The Arab. village of Sarafend lies on a promontory about eight miles south of Zidon. On the shore in front of it are the scattered remains of what must have been a considerable town, the Zarephath or Sarepta of the Bible. Zarephath originally belonged to Zidon (1 K 17:9), but passed into the possession of Tyre after the assistance rendered by the fleet of Zidon to Shalmaneser IV in B.C. 722 in his abortive attempt to capture insular Tyre. In Lk 4:26 it is again called a city of Sidon (RV ‘in the land of Sidon’). Zarephath is included in the list of towns captured by Sennacherib when he invaded Phœnicia in B.C. 701. It was the town in which Elijah lodged during the years of famine (1 K 17:8–24).

ZARETHAN (Jos 3:13, 1 K 4:12, 7:46).—Three readings of this name appear, the other two being Zeredah (1 K 11:26, 2 Ch 4:17) and Zererah ( Jg 7:22). It is probable that all three names refer to the same place, and that it must be sought near a ford of the Jordan on the W. side. The most probable spot is near the Jisr ed-Damieh at the junction of the Jabbok and the Jordan.

H. L. WILLETT.

ZATHOES, 1 Es 8:32, probably stands for Zattu. The name does not appear in the Heb. of the corresponding passage Ezr 8:3, to be corrected from 1 Es. so as to run ‘Of the sons of Zattu, Shecaniah the son of Jahaziel.’

ZATHUI (1 Es 5:12) = Zattu, Ezr 2:8, Neh 7:13; called also Zathoes, 1 Es 8:32.

ZATTU.—A family of exiles that returned (Ezr 2:8 = Neh 7:13 [1 Es 5:12 Zathui]) ; several members of this family had married foreign wives (Ezr 10:27 [1 Es 9:28 Zamoth]) ; its head sealed the covenant (Neh 10:14 (15)). See also Zathoes.

ZAZA.—A Jerahmeelite (1 Ch 2:38).

ZEALOT.—See CANANÆAN, MESSIAH (p. 610^af.), PHARISEES.

ZEBADIAH—1. 2. Two Benjamites (1 Ch 8:15, 17). 3. One of those who joined David at Ziklag (1 Ch 12:7). 4. One of David’s officers (1 Ch 27:7). 5. An exile who returned with Ezra’s second caravan (Ezr 8:8); called in 1 Es 8:34 Zarias. 6. A priest who had married a foreign wife (Ezr 10:26); called in 1 Es 9:21 Zabdeus. 7. A Korahite (1 Ch 26:2). 8. One of the Levites sent by Jehoshaphat to teach in the cities of Judah (2 Ch 17:8). 9. An officer of king Jehoshaphat (2 Ch 19:11).

ZEBAH (‘victim’).—A Midianite king, mentioned together with Zalmunna, who was killed by Gideon as the result of blood-revenge (Jg 8:18–21); both kings had, however, been previously overcome in battle by Gideon, who championed the Israelites against their Midianite oppressors. This victory must have been of vital and far-reaching consequence to the Israelites, for it is more than once commemorated long after as a landmark in the nation’s history (Is 9:4, 10:26, Ps 83:11) . The death of Zebah and Zalmunna is very graphically described. Gideon commands Jether, his eldest son, to slay them, but being only a youth he is afraid; so the kings ask Gideon himself to kill them; he does so, and takes the crescents from the necks of their camels. This last action may conceivably Imply a kindly remembrance of the kings on the part of Gideon, for from 8:19 it would seem that it was only reluctantly, and from a sense of duty, that he slew them.

W. O. E. OESTERLEY.

ZEBEDEE.—Father of James and John, husband of Salome; a comparatively rich fisherman, for he had ‘hired servants’ (see e.g. Mk 1:20, 15:40; cf. Mt 27:56).

A. J. MACLEAN.

ZEBIDAH (Kethībh and RV) or ZEBUDAH (Kerē and AV).—The mother of Jehoiakim (2 K 23:36).

ZEBINA.—One of the sons of Nebo who had married a foreign wife (Ezr 10:43).

ZEBOIIM.—One of the five cities of the Plain (Gn 10:18, 14:2, 8, Dt 29:23 (22), Hos 11:8

[AV and RV here Zeboim]). The site has not been identified. See, further, PLAIN [CITIES OF THE].

ZEBOIM.—1. ‘The ravine of Zebō‘im’ (‘ravine of the hyænas’) is named in 1 S 13:18 in describing the route followed by one of the bands of Philistine maranders. It is prob. the Wādy el-Kelt or one of its branches. The name Wādy abū Dabā ( ‘hyæna gorge’) is still applied to a ravine in this neighbourhood. The same locality appears to be referred to in the Zeboim of Neh 11:34. 2. Hos 11:8. See ZEBOIIM.

ZEBUDAH.—See ZEBIDAH.

ZEBUL.—A lieutenant of Abimelech ( wh. see), who was left by him as governor of Shechem. He cleverly assisted his master in suppressing the revolt of Gaal (Jg 9:26–41) . The episode is obscure, but he apparently acted loyally from the first; having no force at his command, he was obliged to use craft. This is clear, if vv. 42ff. belong to a different narrative.

C. W. EMMET.

ZEBULUN.—According to OT tradition, Zebulun was the tenth son of Jacob, and the sixth of Leah (Gn 30:20 E).

The original form of the name is uncertain, there being some evidence in favour of Zebulon, and even Zebul. The meaning of the name is likewise doubtful. Gn 30:20 presents a double explanation. One of these (apparently E’s) connects it with the verb zābad ‘to endow’; the other (J’s) derives it from zābal ‘to dwell,’—because Leah said, ‘Now will my husband dwell with me’ (so AV and RV following the Vulg. habitabit). The Assyr. meaning of zabālu, however, ‘carry,’ ‘exalt,’ affords a more suitable rendering for this isolated use of the Hebrew verb, for the remark, ‘Now will my husband dwell with me,’ appears rather gratuitous and pointless after she had borne him six sons. The phrase bēth zebul, 1 K 8:13, moreover, implies a connotation of zbl different from that of ‘dwell,’ for the context immediately defines its purpose as a ‘place for thee to dwell in.’ Zebul is here used of the dwelling of God, elsewhere of the sun and moon, and, therefore, probably designated originally, in harmony with the Assyrian, a lofty abode, a bēth-har, or mountain sanctuary, such as is referred to in Dt 33:19 as being in the territory of Zebulun and Issachar. If so, the name Zebulun, while etymologically related to zbl, is rather of geographical import in its historic application to the tribe.

According to Gn 46:14, Zebulun is the progenitor of three tribal families through his three sons Sered, Elon, and Jahleel, who went down into Egypt with the other sons and grandsons of Jacob. The first and last of these names are notably like the town names Sarid and Nahalal, which were allotted to Zebulun according to Jos 19:10f. There is no name corresponding to Elon in this passage, but the names of seven of the twelve cities spoken of have been lost.

At the time of the Sinai census the male Zebulunites from 20 years old and upwards numbered 57,400, and their lot on the march was cast on the east of the Tabernacle, with Judah and Issachar (Nu 1:31f. P). All of these, as in the case of the men of the other tribes, died before the next census in the plains of Moab, where, nevertheless, the total reached 60,500 (Nu 26:27, 64 P ).

The boundary line marked off by lot in Jos 19:10–24 gives only the southern and eastern borders, and is difficult to follow. Starting on the south with Sarid (Tell Shadud?), about five miles S.W. of Nazareth, it reached Jokneam, eight miles due W., on the farther side of the plain of Esdraelon. It extended about the same distance eastwards, reaching, at the west of Mt. Tabor, Daberath (which, however, in 21:28 fell to Issachar), and then, if the text and identifications are correct, which is improbable, turned sharply west again to Japhia. Thence it continued in a northeasterly direction, passing Gath-hepher and Rimmon, and across the plain until it reached Hannathon, known to Babylonians, c. B.C. 1400, as Hinnatuni, which at that time was held by Amen-hotep. The remaining statement, ‘and the goings out thereof were at the valley of Iphtael,’ would indicate that the line turned at Hannathon in a south-westerly direction, perhaps towards Jefat. There would thus be no distinctly northern border, but only a north-western. The western is left undefined; but as Asher is made to reach to Carmel, and its S.E. point to join Zebulun at the valley of Iphtah-el (vv. 26, 27), there is no room left for the access of Zebulun to the sea. Jacob’s Song, however, uses the same expression (Gn 49:13) as is used of Asher in Jg 5:17, and apparently extends the border to Sidon. In the ‘Blessing of Moses’ it is said that ‘Zebulun and Issachar shall suck the abundance of the seas’ (Dt 33:18) . This, as is clear from the inclusion of Issachar, implies only that their position will be such as to enable them to obtain the mercantile and other advantages of the sea traffic. The delimitations of the tribal boundaries in Joshua are very indefinite, and often in conflict with one another and with other data. Of the five cities mentioned in 19:15 Bethlehem is the only one whose site is identified with certainty. The modern Ma‘lul may represent Nahalal, one of the four cities which, according to Jos 21:34f. (P), was given by the Zebulunites to the sons of Merarl (Levites). Roughly speaking, Zebulun lay to the N.E. of Carmel, between Issachar on the S.E. and Asher on the N.W.

Zebulun shared in the natural richness and fertility of the rest of Galilee, and the great ‘way of the sea’ (the via maris of the Crusaders) which ran through its territory, and from Acco to Damascus, brought it into touch with the outer world and its products.

In the war against Jabin 10,000 men of Zebulun and Naphtali went with Barak against Sisera, and in the battle, whose issues were of decisive importance to the tribes of Israel, they immortalized themselves by their bravery (Jg 4:10). They, like the other tribes, failed, however, to drive out the Canaanites from some of their city strongholds. One of the minor ‘judges’ came from this tribe, viz. Elon, who headed the tribes in the anarchic and troublous time preceding the kingdom (Jg 12:11). In later history, Zebulun, like the other northern tribes, played an unimportant rôle. According to 2 K 15:29, it would appear that the fate of the other tribes of Galilee overtook this tribe in the days of Pekah, when the Assyrian king Tiglath-pileser carried them captive to Assyria. See also art. TRIBES.

JAMES A. CRAIG.

ZECHARIAH.—1. Brother of Ner and uncle of Saul (1 Ch 9:37); called Zecher in 1 Ch 8:31. 2. A son of Meshelemiah (1 Ch 9:21, 26:2, 14). 3. A Levite musician (1 Ch 15:18, 20). 4. A priest in the time of David (1 Ch 15:24). 5. A Levite, of the family of Kohath (1 Ch 24:25). 6. A Levite, of the family of Merari (1 Ch 26:11). 7. Father of Iddo (1 Ch 27:21). 8. One of the princes of Judah in the days of Jehoshaphat (2 Ch 17:7). 9. A Levite, one of the sons of Asaph (2 Ch 20:14). 10. Son of Jehoshaphat (2 Ch 21:3). 11. Son of Jehoiada the priest (2 Ch 24:20). After Jehoiada’s death, Zechariah reproved the idolaters and announced God’s judgment against them.

He was stoned with stones at the commandment of the king in the court of the house of the Lord. His dying words, ‘The Lord look upon it and require it,’ were long remembered. See also ZACHARIAH (No. 9). 12. A prophet, living in the earlier part of Uzziah’s reign (2 Ch 26:5). 13. Son of Jeroboam II. (2 K 14:29, 15:8, 12). See next article. 14. A man of high repute in Isaiah’s day (Is 8:2). When faithful witnesses were required to attest a solemn prophetic roll, this Zech. was chosen along with Uriah the priest. He is described as son of Jeberechiah, and may possibly be the same as the Asaphite mentioned in 2 Ch 29:13. 15. The father of Abi or Abijah, the mother of king Hezekiah (2 K 18:2, 2 Ch 29:1). 16. A reforming Asaphite under Hezekiah (2 Ch

29:13). 17. Head of a house of the Reubenites (1 Ch 5:7). 18. A Levite, one of the sons of

Kohath (2 Ch 34:12). 19. One of the rulers of the Temple under Josiah (2 Ch 35:8 [1 Es 1:8

Zacharias]). 20. The prophet (see ZECHARIAH [BOOK OF]). 21. One of the family of Parosh (Ezr 8:11 [1 Es 8:30 Zacharias]). 22. Son of Bebal (Ezr 8:11 [1 Es 8:37 Zacharias]). 23. One of the chief men with whom Ezra consulted at the river Ahava (Ezr 8:15; cf. 1 Es 8:44; prob. = No. 21).

24. A descendant of Elam (Ezr 10:26, 44 [1 Es 9:27 Zacharias]). 25. A descendant of Perez

(Neh 11:4). 26. A Shilonite (Neh 11:5). 27. Son of Pashhur (Neh 11:12). 28. An Asaphite (Neh 12:35). 29. A priest (Neh 12:41).

ZECHARIAH, king of Israel, was the last member of the house of Jehu to come to the throne, and he occupied it only six months. His assassination begins the period of virtual anarchy with which the history of Israel comes to an end (2 K 14:29, 15:8–12).

H. P. SMITH.

ZECHARIAH, BOOK OF.—The first eight chapters contain the genuine prophecies of Zechariah. Chs. 9–14 are sharply distinguished from these in form, language, and thought. They are generally regarded as anonymous prophecies which became attached to the original book, and are often spoken of as Deutero-Zechariah.

I. CHAPTERS 1–8

1. Historical occasion.—According to Ezra (5:1, 6:14), the prophets Haggai and Zechariah roused Zerubbabel and Joshua to build the Temple, and the work went forward prosperously through their prophesying. The dates given in the book itself assign the prophecies to the second and fourth years of Darius (B.C. 520, 518). The first message (1:1–5) is placed two months after the first address of Haggai, between the second and third. The section 1:7–6:15 is two months later than the last addresses of Haggai, while chs. 7, 8 follow after an interval of nearly two years. The prophecies are thus associated with the earlier part of the four years devoted to the rebuilding of the Temple, and their contents connect themselves with this occasion.

2. Contents.—The book opens with an exhortation to return unto Jehovah (1:1–6) , based upon the sad experience of the fathers who had not heeded the word of the prophets to return from their evil ways.

It is especially noticeable that this post-exilic prophet, although very familiar with the words of his predecessors, is not enslaved by them; he rather draws a living lesson from a broad view of the vital experiences of the past. The main body of the book (1:7–6:15) is made up of a series of eight visions and a symbolic action, after the manner of Ezekiel. In the first (1:7–17) the prophet aees at night, in a myrtleshaded glen, four horsemen whom the angel that talks with him designates as the messengers of Jehovah. They report that all is quiet in the earth. The angel calls upon Jehovah: ‘How long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?’ In response, assurance comes that Jehovah is displeased with the nations which are at ease, He is returned to Jerusalem, His house shall be built, His cities shall overflow with prosperity, Zion be comforted, Jerusalem chosen. The second vision (1:18–21) is of four horns—the nations which have scattered the holy people—and four smiths, who are to cast them down. Next, the prophet sees (2:1–5) the future Jerusalem spread far and wide beyond the limits of her old walls, with Jehovah as a wall of fire round about her. There follows a song that calls upon the exiles to return, pictures the discomfiture of those that have plundered them, and the future glory of Zion as Jehovah’s dwelling-place.

In ch. 3, Joshua, the high priest, is seen standing before Jehovah’s angel, clad in filthy garments and accused by the Satan. Now these garments are taken from him, and he is clothed in rich apparel as a symbol of the removal of guilt. Joshua is promised full exercise of his priestly functions if he will walk in

Jehovah’s ways; he and those with him are a sign that Jehovah is to bring His servant the Branch (cf. Is 4:2, Jer 23:5, 33:15). The vision that follows (ch. 4) is of the seven-branched lamp of the Temple, supplied with oil from two olive trees. Probably the promise to Zerubbabel (vv. 6b–10 a) should be transferred to the end of the chapter; then confusion disappears, and the seven lamps are interpreted as the eyes of Jehovah which run to and fro through the earth. The olive trees are explained as the two sons of oil that stand by the Lord of the whole earth. They must be Zerubbabel and Joshua, representatives of king and priest. The splendid promise to Zerubbabel now closes the picture, as that to Joshua had closed the preceding. In this, Zerubbabel is assured that he shall bring the Temple to completion, not by might nor by power, but by Jehovah’s spirit. The prominent place given in these visions to priest and king, as essential to the national life, is most significant. Next, the prophet aees (5:1–4) the curse of Jehovah as a book that flies and enters the house of every thief and perjurer to consume it. The seventh vision (5:6–11) follows naturally upon the preceding. Wickedness, represented by a woman, is carried away from the land to Babylonia. Jehovah’s curse has fallen upon the sinners, and sin itself is now removed to the land of exile. The last vision (6:1–8) represents four chariots going forth upon the earth; of these the one that goes to the north executes the wrath of Jehovah upon those who have oppressed His people. The visions opened with the horsemen that reported the earth as quiet; they close with the chariots that keep the world in subjection to Jehovah. There follows the symbolic act of crowning Joshua (more probably, in the original text, Zerubbabel). The visions centre in the hope of a glorious future for Jerusalem, with its Temple restored, its enemies stilled, its exiles returned, its sin forgiven, its wickedness removed, and with Jehovah’s spirit flowing in through priest and prince of Davidic line. The visions lead on to the symbolic crowning of the promised ruler.

In the third section (chs. 7, 8), Zechariah is led by a question concerning fasting to teach that the fasts which have been kept in the years of exile are to be changed into joyous feasts. Rather than fast they should observe the teachings of the earlier prophets concerning justice and mercy. With glorious promises for the peace and prosperity of Jerusalem, with the nations coming to seek Jehovah, the original Book of Zechariah closes.

3. Significance.—The historical importance of Zechariah in connection with the re-building of the Temple has already been noted. In the transition from prophetical to apocalyptic literature, this book is an important link. Zechariah has a large measure of the spirit of the early ethical prophets. From the experiences of the past he can draw broad and deep moral lessons, with something of the freedom and consciousness of immediate Divine illumination that distinguished an Amos or an Isaiah. Yet, even in the passages where this is most observable, one feels a harking back that was not characteristic of the earlier prophecy—less of vital touch with present conditions and with the God in whose name he speaks. The centring of hope in prince and priest, with the consciousness that the great era of prophecy is past, sharply distinguishes Zechariah from his pre-exilic predecessors. In the visions, the machinery of apocalypse, Introduced by Ezekiel, has been somewhat developed in its feature of angelic intermediaries. The characteristic apocalyptic spirit, however, with its revelling in the blood of enemies, is noticeably lacking. Zechariah loves, rather, to dwell upon peace and prosperity, upon sin removed, and the Divine spirit inflowing. His message is rich and full, for he has caught the ethical enthusiasm of the great eighthcentury prophets, and has enriched it by the spiritual insight of Jeremiah and the glorious hopes of the exilic prophets. Zechariah not only strove to get the Temple built, but also urged upon the builders those moral and spiritual truths without which the Temple and its worship would be hollow mockery. II. CHAPTERS 9–14

1. Critical analysis.—As early as 1653, it was maintained, in the interest of the accuracy of Mt 27:9, 10, that chs. 9–11 were written by Jeremiah. This view was soon adopted by several writers, and chs. 12–14 were connected with 9–11 as the work of the earlier prophet. Near the close of the 18th century, chs. 9–11 and 12–14 were distinguished as separate prophecies, dated respectively, from internal evidence, in the time of Hosea, and shortly after the death of Josiah.

At about the same time, the view that 9–14 were really later than Zechariah was advocated. During the 19th century, each of the three general conclusions—(1) that the entire book is the work of Zechariah; (2) that 9–14 are pre-exilic; (3) that 9–14 are post-Zecharian—found many advocates. In the third quarter of the century, however, the first view was largely abandoned, and, after the thoroughgoing discussion of Stade, in 1881–2 , the third view became almost completely dominant. Growing knowledge of the general course of development of prophetic and apocalyptic literature makes this conclusion more and more inevitable. How many separate prophecies, by different hands, may be embodied in these six chapters is not determinable with equal clearness. On the whole, however, 9–11 (with 13:7–9) seem distinct from 12–14 . Less conclusive are the data which indicate distinct sections as beginning at 11:4 and 14:1. It is not possible to connect chs. 9–14 positively with any known events in the post-exilic history. In general, the historical situation seems to be that of the years after Alexander’s conquests and death, when the Egyptian and Syrian rulers struggled for the possession of Palestine. Possibly some of the material comes from the time just before or during the Maccabæan struggle.

2. Contents.—In 9:1–11:2 the oracle is one of doom upon Israel’s neighbours, with promises of dominion and prosperity for Israel, restored to her land. The title ‘burden of the word of Jehovah’ is very unusual, occurring elsewhere only in Zec 12:1 and Mal 1:1 . The opening message of doom upon Israel’s neighbours bears outward resemblance to Amos, but the ethical ground of Amos’s denunciation is noticeably lacking. If v. 7 is rightly interpreted as referring to food ritually unclean, the contrast with the early prophet is still more striking. V. 8, with its comforting promise, seems to reflect the devastation of the Temple, as in the past. This is followed by the prediction of the coming king of peace—a beautiful lyric which breaks in sharply upon the context, and is followed by a prediction of successful resistance to the Greeks, and victory given through Jehovah. The shepherds of Judah, Jehovah’s flock, are condemned, and victory is promised to the flock. The house of Judah shall be strengthened, and the house of Joseph restored to its land. In 11:4–17, 13:7–9 the figure of the false shepherds, introduced in the preceding section, is worked out into an allegory of the false and true shepherd, in a way that enables the prophet to illustrate the frustration of God’s beneficeot purpose by the obstinacy of His people, as well as the evil character of their rulers. The three shepherds cut off in quick succession strongly suggest the conditions shortly before the Maccabæan uprising, but the highly symbolic and somewhat imitative character of the prophecy renders it precarious to seek any exact picture of immediate conditions; our ignorance, too, of large portions of the post-exilic age makes it impossible to say that some other time may not have furnished an equally appropriate occasion.

The second main division of chs. 9–14 , beginning with ch. 12, leads us immediately into the familiar apocalyptic conception introduced by Zephaniah, and developed by Ezekiel and Joel. The nations are assembled against Jerusalem, there to be consumed through the power of Jehovah. Hope centres in the house of David, and yet this house, it would seem, is now reduced to the position of merely one of the important families of the people. The closing verses of the first section in this division (13:1–6) indicate a time when prophecy is utterly degraded—idols, prophets, unclean spirit are evils to be removed. Ch. 14 gives another apocalyptic vision of the siege of Jerusalem. The onslaught is terrible, and the discomfiture of her enemies is wrought only after great affliction. In this little apocalypse the vengeful, proud hopes with which the wretched, persecuted Jews consuled themselves throughout the later pre-Christian centuries, and on into Christian times, find vivid expression. With these hopes there is clearly present that late, narrow, legalistic spirit which finds its climax of religious outlook in a wide recognition of the feasts, and in ceremonially clean boiling-pots for the sacrifices. It is evident that the closing oracle of this collection appended to Zechariah carries us far into ‘the night of legalism.’

HENRY T. FOWLER.

ZECHER (1 Ch 8:21) = 9:37 Zechariah.

ZECHRIAS.—An ancestor of Ezra (1 Es 8:1).

ZEDAD.—One of the points mentioned in defining the northern border of the Promised Land in Nu 34:8, and again in Ezekiel’s ideal picture, Ezk 47:15. The reading is uncertain; not improbably it should be Zerad. The place may perhaps be identified with Khirbet Serādā, N. of Abil, E. of Merj ‘Ajūn, towards Hermon.

ZEDEKIAH.—1. Son of Chenaanah, and one of Ahab’s four hundred court prophets (1 K 22:11, 24, 25, 2 Ch 18:10, 23, 24). 2. A prophet deported to Babylon with Jehoiachin. He and another, named Ahab, are denounced by Jeremiah (29:21–23) for gross immorality as well as for falsely prophesying a speedy restoration from Babylon. It was probably their action as political agitators that brought on them the cruel punishment of being roasted in the fire by order of Nebuchadrezzar. 3. Son of Hananiah, one of the princes in the reign of Jehoiakim (Jer 36:12). 4. A signatory to the covenant (Neh 10:1). 5. See next article.

ZEDEKIAH, the last king of Judah before its fall at the hands of the Babylonians, is known to us not only from the historical books, but also from references in the Book of Jeremiah. He was the third son of Josiah to assume the royal title. Jehoahaz was deposed by the Pharaoh; Jehoiakim had a troubled reign of eleven years, and escaped the vengeance of Nebuchadrezzar by dying just before the Babylonian reached Jerusalem. The young Jehoiachin suffered for the sin of his father, being carried into captivity after three months of barren kingship. With him were carried away the chief men of Judah to the number of eight thousand,—Nebuchadrezzar thinking thus to break the seditious temper of the people. Over the remnant left behind Zedekiah was made king. His earlier name, Mattaniah, was changed to Zedekiah ( meaning ‘righteousness of Jahweh’), to indicate that the Babylonian monarch, in punishing the treachery of Jehoiakim, had the God of Judah on his side (2 K 24:17). We are told by Ezekiel (17:13, 19) that Zedekiah took an oath of allegiance to his suzerain. For Zarakes of 1 Es 1:38 see ZARAKES.

Nebuchadrezzar’s confidence that the people would be submissive after the severe lesson they had received was disappointed. The new men who came to the front were as headstrong as, and even more foolish than, their predecessors. They were blind to the ludicrous Insufficiency of their resources, and determined to play the game of politics against the great nations of the world. The court of Zedekiah was the centre of intrigues against the Babylonian power, and the plotters were fed with promises from Egypt. Zedekiah showed himself a weak man, unable to cope with the situation. In his fourth year ambassadors appeared at Jerusalem from the surrounding nations, to concert common measures against the oppressor. The majority of the prophets encouraged the movement; only Jeremiah saw the madness of the undertaking, and declared against it. His bold declaration of the truth brought upon him the enmity of the courtiers. Zedekiah seems to have been called to account by the great king, to whom he made some explanation which satisfied him, or at least lulled suspicion for a time. The movement itself came to nothing at this time. But in Zedekiah’s ninth year renewed promises from Egypt induced the Jerusalemites to revolt, and Zedekiah was too weak to restrain them. Nebuchadrezzar replied promptly by marching in person against the rebels. Jerusalem was a stronghold in which the people had confidence, and they seem also to have believed fanatically that Jahweh would intervene to protect His Temple. This faith was raised to a high pitch by the approach of an Egyptian army under Pharaoh-hophra; for Nebuchadrezzar was compelled to raise the siege to meet the new enemy. The expression of the people’s confidence that they had got from Jahweh all that they desired is seen in the indecent haste with which they reduced again to slavery the servants whom they had set free in order to obtain His favour (Jer 34:8ff.).

The joy was short-lived. The Egyptians were hardly a serious problem to Nebuchadrezzar, and soon left him free to resume the siege, which he did with energy. The strongly fortified city was defended by its inhabitants with the courage of despair, and held out a year and a half. During this time they suffered all the horrors of siege, famine, and pestilence. Jeremiah, who still predicted disaster, was arrested, and would have perished in his dungeon had it not been for the compassion of one of the king’s slaves (Jer 38). Zedekiah, who believed in him, consulted him by stealth, but could not nerve himself to follow the advice he received. When at last the wall was breached, the king attempted to escape to the Jordan valley, hoping thus to gain the eastern desert. But he was overtaken and carried to Nebuchadrezzar. The victor, considering that forbearance had ceased to be a virtue, slew the captive king’s children before his eyes, then blinded the king himself and carried him away in chains to Babylon. The kingdom of Judah had come to an end (2 K 25:4ff.).

H. P. SMITH.

ZEEB.—See OREB AND ZEEB.

ZELA(H).—A Benjamite city (Jos 18:28), where was the family burying-place of Saul (2 S 21:14 [here RV needlessly confuses by writing Zelah]) . Its site has not been discovered.

ZELEK.—One of David’s heroes (2 S 23:37 = 1 Ch 11:39).

ZELOPHEHAD.—A Manassite who died during the wilderness journeyings, leaving no male issue. His five daughters successfully asserted their claim to the inheritance of their father (Nu 26:23, 27:1–7, 36:2–12 , Jos 17:3, 1 Ch 7:15).

ZELZAH.—In 1 S 10:2 Samuel tells Saul that he will find ‘two men by Rachel’s sepulchre in the border of Benjamin at Zelzah.’ No such place is known to us, and the reference is strange after the definite mention of Rachel’s sepulchre. The LXX does not regard it as a proper name, and tr. ‘leaping furiously’; and the Vulgate reads ‘in the south.’ Neither of these can be correct. Possibly the Greek of the LXX is a transliteration of some Heb. word, which was not understood and was then transformed into something significant in Greek. The meaning remains uncertain.

W. F. BOYD.

ZEMARAIM.—A city of Benjamin, apparently in the vicinity of Bethel (Jos 18:22). It proh.

gave its name to Mt. Zemaraim, in the hill-country of Ephraim (2 Ch 13:4). It is generally identified with es-Sumra to the north of Jericho.

ZEMARITE, THE.—A collective designation of one of the Canaanite communities in Gn 10:18 , named along with the Arvadite, and therefore presumably in Northern Phœnicia. It stands probably for the people of Simirra, an important city in the time of the later Assyrian empire and

the seat of an Assyrian province. It seems to be mentioned also in the Amarna letters under the name Sumur. Perhaps we should compare the modern Sumra, between Ruwād ( Arvad) and Tarabulūs ( Tripolis ).

J. F. MCCURDY.

ZEMIRAH.—A son of Becher (1 Ch 7:8).

ZENAN.—See ZAANAN.

ZENAS.—A lawyer (i.e. learned in Jewish law, cf. v. 8) whom St. Paul asks Titus to send to him from Crete, with Apoilos (Tit 3:13). The name is perhaps a contraction from Zenodorus.

A. J. MACLEAN.

ZEPHANIAH.—1. The prophet (see next art.). 2. A Kohathite (1 Ch 6:36). 3. Son of

Maaseiah the priest in Jerusalem in the time of Zekediah the king and Jeremiah the prophet (Jer 21:1 , 29:25, 29, 37:3). As next in rank to Seraiah, grandson of Hilkiah (1 Ch 6:14), Zeph. is called second priest (2 K 25:18). On the occasion of the final overthrow of Jerusalem he was put to death at Riblah (Jer 52:24ff.). 4. The father of one Josiah in Babylon (Zec 6:10, 14).

ZEPHANIAH is the title of the 9th section of the Hebrew collection of prophetic literature, entitled ‘The Twelve Prophets,’ which was probably compiled in the 3rd cent. B.C. (see MICAH [BOOK OF]). Like other sections of this work, it contains both earlier and later materials, though these cannot always be separated from one another with certainty. In the main the Book of Zephaniah consists of a prophecy of judgment delivered by Zephaniah about B.C. 627.

1. The prophet.—According to the title of the book (1:1), Zephaniah prophesied in the reign of Josiah (B.C. 639–608) . Since the allusions in ch. 1 point to the continuance unchecked of false worships such as those of ‘the host of heaven’ which had prevailed in Judah under the previous kings Manasseh and Amon, we may infer that Zephaniah prophesied in the earlier part of Josiah’s reign, before the Reformation of the year 621, which enforced the laws of Deuteronomy. Two further inferences with regard to Zephaniah are justifiable if, as is probable, the great-greatgrandfather of Zephaniah was king Hezekiah (1:1. cf. Expositor, 1900 (July), pp. 76–80): (1) Zephaniah was of royal descent; (2) like Jeremiah (Jer 1:6), Zephaniah when he began to prophesy was a young man—say of some 25 years.

2. The book.—The Book of Zephaniah ought not to be read as a continuous whole. Ch. 3 is separated from chs. 1, 2 by a very marked break. Chs. 1 and 2 form not improbably a single prophecy, which, however, appears to have been more or less amplified by subsequent editors; certainly in some places, especially at the beginning of ch. 2, it has been rendered obscure by textual corruption. In its present form this prophecy predicts as near at hand a judgment that is to involve the whole world (1:2f.; also v. 18, if ‘land’ should rather be translated ‘earth’); and it describes in detail how it will affect Judah (1:4–17 (18)), Philistia (2:4–7) , Moab and Ammon (2:8–10), Ethiopia (2:12) and Assyria (2:14–15) . The ground of judgment in the case of Judah is found in the prevalence of false worship (1:4, 5), of foreign fashions (1:8f.) and disregard of Jahweh (1:12); in the case of Moab and Ammon, in the contemptuous taunts with which they had upbraided Judah (2:8–10) (such taunts as, according to Ezekiel [25:1–11], these peoples hurled at the Jews after the Fall of Jerusalem in 586 B.C.) ; in the case of Assyria, in her presumptuous arrogance and self-confidence (2:15). According to the general opinion, Zephaniah, like Jeremiah, who was prophesying at the same time, expected the Scythians to be the instruments of this judgment: for at about this time hordes of these barbarians were pouring into Asia. According to Marti, Zephaniah’s original prophecy confined itself to a prediction of a destructive invasion by the Scythians, who, coming from the north, would first sweep through Judah, then southwards through Philistia to Ethiopia in the extreme south, and then, turning backwards, would overwhelm the Assyrian empire. The references to Moab and Ammon, and the touches which universalize the judgment, must in this case owe their insertion into Zephaniah’s prophecy to later editors. Many also think that the promises in chs. 1, 2 (see chiefly 2:3, 7) are later than Zephaniah.

Ch. 3 contains (1) a description of the sins of Jerusalem (3:1–7) ; this may be a second denunciation of Zephaniah’s, parallel to ch. 1 and particularizing rather different sins, or a prophetic description of Jerusalem at a later date; (2) a description of a universal judgment from which only the godly remnant of Judah will escape (3:8, 11–13 ; cf. 2:3); (3) a description of the glory of the Jews after Jahweh has delivered them from captivity (3:14–20) . All of ch. 3 may be of post-exilic origin, and the third section can scarcely be pre-exilic. Inserted in the midst of the second section are two verses (3:9–10) which, like 2:11, predict that Jahweh will be universally worshipped; these also are probably of post-exilic origin.

It seems clear that Zephaniah, like the prophets of the 8th cent. and his own contemporary, Jeremiah, was, primarily, a prophet of judgment to come upon his own people. In this respect he differed from two prophets of the same generation—Nahum and Habakkuk, both of whom, however, probably prophesied after the Reformation of Josiah. Nahum is entirely concerned with judgment on Assyria; Habakkuk is perplexed by what to Zephaniah might have appeared the fulfilment of his prophecy—the present troubles of Judah. Zephaniah marks no new departure in prophetic activity or thought, but by his moral earnestness, and his insistence on the need for single-hearted devotion to the demands of Jahweh for righteousness, he performed for his own generation the service rendered a century earlier by Isaiah, whose influence on his thought and teaching is obvious (cf. particularly 1:14–17 with Is 2:12ff. ).

Owing more especially to textual corruption, parts of the book, even in the RV, are unintelligible: see Driver, Minor Prophets, vol. ii. (Century Bible); G. A. Smith, Book of the Twelve Prophets, vol. ii. pp. 35–74 (containing a translation from a critically emended text); see also A. B. Davidson’s Commentary on the AV in the Cambridge Bible.

G. B. GRAY.

ZEPHATH.—See HORMAH.

ZEPHATHAH.—An unknown locality named only (if the text is correct) in 2 Ch 14:10 (9.

ZEPHI (1 Ch 1:36) or ZEPHO (Gn 36:11, 15).—A son of Eliphaz, and one of the ‘dukes’ of Edom.

ZEPHON, ZEPHONITES.—See ZAPHON.

ZER.—A ‘fenced’ city of Naphtali (Jos 19:35). It follows Ziddim (properly Hazziddim [ with art.]), which may be the modern Hattin, N.W. of Tiberias. The identity of Zer is quite uncertain.

ZERAH.—1. One of the sons of Reuel (Gn 36:13, 17, 1 Ch 1:37). The name appears again as that of the father of Jobab, one of the early kings of Edom (Gn 36:33, 1 Ch 1:44). 2. The younger-born of the twin sons of Judah by Tamar his daughter-in-law (Gn 38:30). He gives his name to the Zerahites ( Nu 26:24). Of this family was Achan the son of Zabdi (Jos 7:1) or Zimri (1 Ch 2:6). Zerah’s sons are mentioned in 1 Ch 9:6, and Pethahiah (Neh 11:24) is one of his descendants. He finds a place in the genealogy of our Lord (Mt 1:3). 3. A son of Simeon, and the founder of a family of Zerahites within that tribe (Nu 26:13, 1 Ch 4:24); called also Zohar ( Gn 46:10, Ex 6:15). 4. A Levite name, borne by a Gershonite (1 Ch 6:21) and by a Kohathite (1 Ch 6:41). 5. The name of the Cushite (2 Ch 14:9–15) who invaded Judah in the reign of Asa. The story of this invasion is unknown to secular history, and rests solely upon the authority of the Chronicler. There has been much controversy as to its historicity, and the question is still involved in obscurity. In any case the numbers in the text of Chron. (580,000 men in Asa’s army, 1,000,000 in Zerah’s) are incredibly large.

ZERAHIAH.—1. A priest, an ancestor of Ezra (1 Ch 6:6 bis. 51, Ezr 7:4 [1 Es 8:2 Zaraias, 2 Es 1:2 Arna]). 2. The father of Eliehoenai, Ezr 8:4 [1 Es 8:34 Zaraias].

ZERED.—The torrent-valley (nachal) of Zered is named in the itinerary of Israel’s journeyings, Nu 21:12, immediately prior to their crossing of the Arnon, and in Dt 2:13 as the point that marked the close of the 38 years’ wanderings. It is probably either the Sail Sa‘ideh ( the principal confluent of the Arnon from the S.E.) or the Wādy Kerak.

ZEREDAH, ZERERAH.—See ZARETHAN.

ZERESH.—The wife of Haman (Est 5:1014, 6:13).

ZERETH.—A Judahite (1 Ch 4:7).

ZERETH-SHAHAR.—A Reubenite town (Jos 13:19). Its site has not been identified.

ZERI.—See IZRI.

ZEROR.—An ancestor of Saul (1 S 9:1).

ZERUAH.—The mother of Jeroboam (1 K 11:26, 12:24b).

ZERUBBABEL (meaning uncertain, perhaps ‘offspring of Babel’; the form Zorobabel is used in the Apocrypha).—The son of Shealtiel, and related to the house of David. He was the leader of one of the bands that returned from the Captivity (Ezr 2:2, Neh 7:7), and was at one time pechah or ‘governor’ of Judah (Hag 1:1 etc.). On the question of his Identity with

Sheshbazzar, see SHESHBAZZAR. As the servant of the Lord, and as His specially chosen one, he is designated as one who is to be specially honoured in the ‘day of the Lord,’ for which reason he is called the ‘signet’ (Hag 2:23). Both Haggal and Zechariah point to Zerubbabel and the high priest Joshua as those who are to re-build the Temple (Hag 1:1–8, 2:9–18, Zec 4:1–14) ; this was done, though after consideraable delay owing to enemies of the Jews; it was only after a special appeal had been made to Darius that the work was proceeded with unimpeded (Ezr 6:1ff.). From Zechariah’s fourth ‘night-vision’ (Zec 3:1ff., esp. vv. 8–10) we learn that Zerubbabel was looked upon as the coming Messiah; in this night-vision it is pointed out that Joshua and his fellows are a pledge and an earnest of the near approach of the Messiah—the ‘Branch,’ as he is here called; the stone which is to adorn his crown is ready, and Jahweh Himself is about to engrave thereon a fitting inscription; when the Messiah comes, God will obliterate all guilt from the people, and peace shall rest upon the land (see BRANCH). Although Zerubbabel is not mentioned here by name, a comparison of the passages Zec 3:8–10, 4:1–14, 6:9–13 makes it reasonably certain that he is intended.

This period of Jewish history presents not a few very difficult problems; one of the burning questions has reference to the respective parts played in the rebuilding of the Temple, and the reorganization of the Jewish State generally, by the returned exiles, and by the ‘people of the land’ who had been left behind when the rest were carried off to Babylon; this question has an important bearing on the subsequent history of Judaism.

W. O. E. OESTERLEY.

ZERUIAH.—The mother of David’s officers Abishai, Joab, and Asahel, who are always referred to as ‘sons of Zerulah.’ The father’s name is never mentioned, and he may have died early; or the mother may have been so remarkable a woman that her husband’s name was not preserved; or we have a survival of the ancient custom of tracing kinship through the female line.

In 1 Ch 2:16 Zeruiah and Abigail are called ‘sisters of the sons of Jesse,’ but in 2 S 17:25 Abigail is called the daughter of Nahash. It seems more probable that for Nahash in 2 S 17:25 we ought to read Jesse, than that Jesse’s wife had previously been married to Nahash the Ammonite. According to this view, Zeruiah would be the daughter of Jesse and sister of David.

W. F. BOYD.

ZETHAM.—A Gershonite Levite (1 Ch 23:8, 26:22).

ZETHAN.—A Benjamite (1 Ch 7:10).

ZETHAR.—A eunuch of king Abasnerus (Est 1:10).

ZEUS.—See JUPITER.

ZIA.—A Gadite (1 Ch 5:13).

ZIBA.—A servant, probably a freedman, of Saul. He appears before David (2 S 9:1–11) , possessing 15 sons and 20 servants, and is consulted as to the existence of any members of the house of Saul. He informs David of the retreat of Mephibosheth, to whom David restores the lands of his father and appoints Ziba steward. On David’s flight from Jerusalem (2 S 16:1–4) Ziba followed him with provisions, and accused Mephibosheth of treachery. He received a grant of his master’s lands, but on David’s return Mephibosheth was able to clear himself and was allowed to retain a half (2 S 19:24–30).

W. F. BOYD.

ZIBEON.—See ANAH.

ZIBIA.—A Benjamite (1 Ch 8:9). This and the name Zibiah may he connected with zĕbhī, fem. zĕbīyyah ‘gazelle,’ as totem.

ZIBIAH.—The mother of Joash of Judah (2 K 12:1 (2) = 2 Ch 24:1). See also ZIBIA.

ZICHRI.—1. A grandson of Kohath (Ex 6:21, misspelt in modern edd. of AV Zithri, although ed. of 1611 has correctly Zichri). 2, 3, 4, 5. Four Benjamites (1 Ch 8:19, 23, 27, Neh 11:9). 6. An Asaphite (1 Ch 9:15 || Neh 11:17 [see ZABDI, No. 4]). 7. A descendant of Eliezer (1

Ch 26:25). 8. A Reubenite (1 Ch 27:16). 9. A Judahite (2 Ch 17:16). 10. Father of a captain in Jehoiada’s time (2 Ch 23:1). 11. A mighty man of Ephraim (2 Ch 28:7). 12. A priest (Neh 12:17).

ZIDDIM.—See ZER.

ZIDON (NT Sidon).—About midway between Beyrout and Tyre, on the edge of a fertile strip of plain stretching from the mountain to the shore, a small rocky promontory juts into the sea. Here stood the ancient city of Zidon. The site was chosen doubtless because of the excellent harbour formed by a series of small islets, a short distance from the shore, which protected shipping lying by the city. In old times the islets were joined together by artificial embankments. This harbour lay to the N.; on the S. was a second one, larger but less secure, known as the Egyptian harbour. Zidon appears in Scripture as the chief city of Phœnicia, giving her name to the whole people (Gn 10:15, Jg 10:12 etc.). What the title ‘Great Zidon’ (Jos 11:8 etc.) signified, as distinguished from ‘Little Zidon,’ we cannot now say. They are mentioned together in the inscription of Sennacherib at a later period (Schrader, KAT². 288f.). Zidon’s early pre-eminence was due no doubt to her success in commercial enterprise, the skill and intrepidity of her mariners and merchants, and the progress of her sons in arts and manufactures. They excelled in artistic metal work (Homer, Il. xxiii. 743–748, Od. iv. 613–619 , xv. 460) and in the products of the loom, the value of which was enhanced by the famous dye, used first by the Zidonians, but, by a strange fortune, known to the later world as ‘Tyrian purple.’ The planting of colonies was a natural, and almost necessary, outcome of her commercial enterprise. If she did not found Aradus (Strabo, XVI. ii. 13) and Carthage (Appian, de Rebus Punicis, 1, etc.), she seems to claim on a coin to be the mother-city of Melita or Malta, as well as of Citlum and Berytus (Gesenius, Mon. Phœn. 276; Rawlinson, Phœn. 411). Prince Zimrida of Zidon appears in the Amarna tablets as contesting with Egypt the lordship of the coast lands. Zidonlan ascendancy succeeded the decline of the Egyptian power after Rameses II. How long it lasted we do not know. It was marked by an unsuccessful conflict with the Philistines for the possession of Dor, which, however, did not necessarily involve her deposition (Rawlinson, op. cit. 417). Israel, who had not dispossessed the Zidonians (Jg 1:31), suffered oppression at their hands (10:12). By the time of Solomon, however, Tyre had assumed the hegemony (Jos. Ant. VIII. v. 3, c. Apion, i. 18). In B.C. 877 Zidon, with other Phœnician cities, submitted to the Assyrian Ashur-nazir-pal and ‘sent him presents.’ Zidon suffered under Shalmaneser II., Tiglath-pileser, Shalmaneser IV, and finally was subdued by Sennacherib, who made Tubaal, a creature of his own, king. A revolt under Tubaal’s successor led to the utter destruction of the city, with circumstances of great severity, by

Esarhaddon, who built a new city called by his own name. The native lips probably preserved the ancient name. ‘Zidon’ persists, ‘Ir Esarhaddon’ is heard of no more. The decline and fall of Assyria brought a period of rest to Phœnicia, and recuperation to her cities. The attempt to gain Judah for the league against the growing power of Babylon brought an embassy to Jerusalem, in which the king of Zidon was represented (Jer 27:3). A revolt, apparently in B.C. 598 , joined in by Judah, was stamped out by Nebuchadrezzar. Zidon’s swift submission was due to devastating pestilence (Ezk 28:21ff.). The long resistance of Tyre led to her destruction and humiliation (Ezk 26:8 ff.), Zidon once more assuming the leadership.

In the beginning of the Persian period the Phœnician cities enjoyed practical autonomy, and a time of great material prosperity. A friendly arrangement with Cambyses perpetuated this state of things, and in the Greek wars most valuable assistance was given by the Phœnicians to the Persians. The revolt of the Phœnicians, headed by Zidon, about B.C. 351 , was remorselessly crushed by Artaxerxes Ochus. Zidon was betrayed into his hands by the despairing king, Tennes. To escape the cruelties of Ochus, the inhabitants burned the city, more than 40,000 perishing in the flames. The treachery of Tennes was matched by that of Ochus, who, having no further use for him, put him to death (Diod. Sic. XVI passim) . The city rose again from its ashes, and regained something of its former prosperity. The son of Tennes became king, and retained the sceptre till the advent of Alexander. While Phœnicia then lost her predominance in the trade of the Mediterranean, Zidon retained considerable Importance as the possessor of an excellent harbour, and as a seat of Phœnician industry. Lying in the territory often in dispute between Syria and Egypt, in the following centuries Zidon several times changed hands. Under the

Romans she enjoyed the privileges of a free city. Zidon figures in the Gospel narratives (Mt 11:21 f., 15:21, Mk 3:6 etc.). Jesus possibly visited the city (Mk 7:31). It appears in Ac 12:20, and was touched at by St. Paul in his voyage to Rome (Ac 27:3). It became the seat of a bishop. Zidon suffered heavily during the Crusades. Under the Druse prince; Fakhreddin (1595–1634) , its prosperity revived; but, in order to prevent the approach of the Turkish fleet, he caused the entrance to the harbour to be filled up, thus making it comparatively useless. The present walls of the city were built by Mohammed ‘Ali of Egypt (1832–1840). The fortress, Kal‘at el-Bahr, ‘Castle of the Sea,’ dating from the 13th cent., stands on the largest of the islands, which is joined to the mainland by a bridge of 9 arches. The present population is about 11,000. The chief occupations are fishing, and the cultivation of the gardens and orange groves for which modern Zidon is famous. While the oldest existing buildings date from the Middle Ages, there are many remains of great antiquity, traces of walls, hewn stones, pillars, coins, and the reservoirs cut out of the rock. The most important discoveries so far have been (1855) the sarcophagus of king Eshmunazar (early in the 4th cent. B.C.), with the well-known inscription, now in Paris; and (1887) the tomb, containing 17 Phœnician and Greek sarcophagi, highly ornamented; among them that of Tabnit, father of Eshmunazar, and the alleged sarcophagus of Alexander the Great.

W. EWING.

ZIHA.—A family of Nethinim (Ezr 2:43 = Neh 7:46, 11:21); called in 1 Es 5:29 Esau.

ZIKLAG.—A town given by Achish king of Gath to the outlawed David (1 S 27:6, 30:1ff., 2 S 1:1, 4:10, 1 Ch 12:1, 20). In the national register of cities it is assigned to Judah (Jos 15:31) or to Simeon (19:5), and is mentioned also in the post-exilic list (Neh 11:28). It has been identified with Zuheilīqa, 11 m. S. E. of Gaza, and 20 m. S.W. from Eleutheropolis.

H. L. WILLETT.

ZILLAH.—See ADAH, No. 1.

ZILLETHAI.—l. A Benjamite family (1 Ch 8:26). 2. A Manassite who joined David at Ziklag (1 Ch 12:20).

ZILPAH.—A slave-girl given to Leah by Lahan, Gn 29:24 (P), and by her to Jacob as a concubine, 30:9 (J); the mother of Gad and Asher, vv. 10–13 (J), 35:26, 37:3, 46:16 (all P). Cf. art. TRIBES OF ISRAEL.

ZIMMAH.—A family of Gershonite Levites (1 Ch 6:20 (5), 42 (27) , 2 Ch 29:12).

ZIMRAN.—A son of Abraham and Keturah, Gn 25:2 = 1 Ch 1:32. The ethnological signification of the word is doubtful. The name is derived from zemer, ‘mountain-sheep or-goat,’ this animal having doubtless been the totem of the clan.

ZIMRI.—1. A prince of the tribe of Simeon, slain by Phinehas (Nu 25:6–14, 1 Mac 2:26). 2. Son of Zerah, and grandfather or ancestor of Achan (1 Ch 2:6); called Zabdi in Jos 7:1. 3. A Benjamite (1 Ch 8:36, 9:42). 4. See next article. 5. ‘All the kings of Zimri’ are mentioned in the same verse, Jer 25:25, with those of Elam and the Medes as among those who were to drink the cup of the fury of the Lord. There is considerable doubt as to what place is meant, or even as to the genuineness of the phrase.

ZIMRI seized the throne of Israel by the murder of his king Elah, but held it only seven days before Omri, another general of the army, asserted himself as claimant. Omri, as is well known, was the stronger, and established himself after disposing of two opponents. The characterization of Zimri, as one who caused Israel to sin by following in the ways of Jeroboam, is due to the author’s desire to pronounce judgment on all the kings of the Northern Kingdom (1 K 16:9–20). H. P. SMITH.

ZIN (Nu 13:21, 20:1, 27:14, 33:36, 34:3, 6, Dt 32:51, Jos 15:1, 3).—A region passed through by the Israelites in their journeyings. The most exact indication of its position is given in Nu 34 and Jos 15. In Nu 13:21 ‘the wilderness of Zin’ is named as the southern limit from which the spies began to search the land. In Nu 33:36 it is given as one of the stations in the journeyings. The brief note, ‘the same is Kadesh,’ serves to explain the following verse (‘And they journeyed from Kadesh’ …). Nu 20:1 records the arrival of the children of Israel ‘in the wilderness of Zin’ in the first month [the year is not stated], and the following vv. 2–13 relate the events which took place at Meribah. The remaining two passages, Nu 27 and Dt 32, which are duplicates, refer to the punishment of Moses for his offence at ‘the waters of Meribah of Kadesh in the wilderness of Zin.’ Hence it may be inferred (a) that the Wilderness of Zin formed part of the southern boundary of Judah at its eastern end towards the Dead Sea; (b) that Kadesh was included within its limits.

The close similarity between the events recorded in Ex 17 and Nu 20, and other points of resemblance between occurrences before and after Sinai, suggest the question whether Sin and Zin, the Sin of the preSinai and the Zin of the post-Sinai narrative, may be variations developed in the course of tradition. The hypothesis does not appear improbable, but the narrative in its present form indicates two regions bearing different names.

CF. PARAN, SIN [WILDERNESS OF].

ZINA.—See ZIZAH.

ZION.—See JERUSALEM, esp. 11. 1.

ZIOR.—A town in the hill-country of Judah (Jos 15:54). It is prob. to be identified with the modern village Sa’ir, about 6 miles N.N.E. of Hebron.

ZIPH.—1. A son of Jehallelel (1 Ch 4:16). 2. A city of Southern Judah (Jos 15:24). Its site has not been recovered. 3. A city in the hill-country of Judah (Jos 15:55); fortified by Rehoboam (2 Ch 11:8). The wilderness of Ziph was one of the refuges of David when fleeing from Saul (1 S 23:14, 15, 24, 26:2 ^bis). The gentilic name Ziphites occurs in 1 S 23:19, 24 [LXX only] 26:1, Ps 54 title. Ziph is Tell Zīf, S.E. of Hebron.

ZIPHAH.—A son of Jerahmeel (1 Ch 4:16).

ZIPHION.—See ZAPHON.

ZIPHRON.—An unknown point on the northern frontier of Canaan (Nu 34:9f.); perhaps the same as Sibraim of Ezk 47:16.

ZIPPOR.—Father of Balak (Nu 22:3, 4, 10, 16, 23:18, Jos 24:9, Jg 11:25). The name, which doubtless in this case and in that of Zipporah has a totemistic significance, means ‘sparrow.’

ZIPPORAH.—One of the daughters of the priest of Midian, Ex 2:21, 22 (J), wife of Moses and mother of Gershom. According to 18:2 (E), she had another son. For the incident of Ex 4:24ff. see MOSES, p. 632^a.

ZIV.—See art. TIME.

ZIZ.—The ascent of Ziz is mentioned in 2 Ch 20:16 as the way by which the allied

Moabites, Ammonites, and Meunim made their way up from En-gedi to attack Jehoshaphat at Jerusalem. It has been identified as an ascent near En-gedi from the plain of the Dead Sea to the tableland of Judah. The Roman road from En-gedi to Jerusalem followed this track.

H. L. WILLETT.

ZIZA.—1. A Simeonite chief (1 Ch 4:37). 2. A son of Rehoboam (2 Ch 11:20).

ZIZAH.—A Gershonite Levite (1 Ch 23:11). The name, prob. by a copyist’s error, appears in v. 10 as Zina.

ZOAN.—A city in the N.E. of Lower Egypt (Egyp. Zani, Gr. Tanis).—It is now San elHagar, one of the most important of the ancient sites in Lower Egypt, with ruins of a great temple. The 21st Dyn. arose in Tanis, and it was probably a favourite residence of the Pharaohs, though it is now in the midst of a barren salt marsh, with only a few fishermen as inhabitants. Ramasses II. placed in the temple a colossus of himself in granite, the greatest known, which

Petrie calculates from the fragments to have measured 92 feet in height. Zoan is not mentioned in Genesis, but elsewhere (Ps 78:13, 43, ls 19:11, 13, 30, Ezk 30:14) it appears as almost or quite the capital of Egypt, perhaps as being the royal city nearest to the frontier. Tanis was very ancient: the curious reference to its building in Nu 13:22 cannot be explained as yet.

F. LL. GRIFFITH.

ZOAR.—See PLAIN [CITIES OF THE], LOT.

ZOBAH.—An Aramæan community, the most powerful of the coalition of ‘Syrian’ States which made war upon king David while he was engaged with the Ammonites (2 S 8:10ff.). The exact location is uncertain; but this whole group of Aramæan settlements lay between Damascus and the entrance to Cœle-Syria. Zobah was certainly east of Jordan, and probably the most southerly of the kindred peoples. 1 S 14:47, which states that Saul fought against Zobah, is probably based on a confusion with the wars of David.

J. F. MCCURDY.

ZOBEBAH.—A Judahite (1 Ch 4:8).

ZOHAR.—1. Father of Ephron the Hittite (Gn 23:8, 25:19). 2. A Simeonite family (Gn

46:10, Ex 6:15); called in Nu 26:15 and 1 Ch 4:24 Zerah. 3. A Judahite family, according to the Kĕrē of 1 Ch 4:7, which was followed in AV of 1611. The Kĕthībh is incorrectly reproduced in modern edd. of AV as ‘Jezoar,’ and in RV as ‘Izhar.’

ZOHELETH, STONE OF.—An object mentioned in connexion with the attempt of Adonijah upon the throne of Israel (1 K 1:9). It was near the spring Enrogel, which is supposed to be the ‘Virgin’s Fountain’ in the Kidron valley. Its name (‘serpent’s stone’ or ‘brilliant stone’) has not been explained, but it was evidently a sacred rock or stone.

H. L. WILLETT.

ZOHETH.—A descendant of Judah (1 Ch 4:20).

ZOPHAH.—An Asherite (1 Ch 7:35, 36).

ZOPHAI.—An ancestor of Samuel (1 Ch 6:26 (11)) = Zuph of v. 35 (20) and 1 S 1:1.

ZOPHAR.—The third in order of Job’s three friends, described in the LXX as ‘king of the Minæans’ (Job 2:11); probably the chief of a tribe on the borders of Idumæa. Cf. art. JOB, esp. 2 (8).

ZOPHIM.—The ‘field of Zophim’ was one of the spots to which Balak took Balaam to view Israel, Nu 23:14 (JE). It is questionable whether we have here a proper name; the Heb.

expression means literally field of viewers or lookers out.’ Such ‘places of watching’ were naturally situated frequently on the tops of hills. On the impossible combination Rama-thaimzophim of 1 S 1:1 see RAMAH, 4.