Zebadiah – Zechariah (2)

Zebadiah

zeb-a-di'-a

(1) zebhadhyaha,

(2) zebhadhyah, "Yah has bestowed";

the form (1) is the Hebrew name in (1), (a), (b), (2), below; the form (2) in the rest. Some manuscripts have Zechariah in (1), (a), (b), (3)).

Compare ZABDI; ZABDIEL:

(1) Levites:

(a) a Korahite doorkeeper of David's reign (1 Chronicles 26:2);

(b) one of the Levites sent by King Jehoshaphat to teach the Torah in Judah (2 Chronicles 17:8).

(2) Son of Ishmael (2 Chronicles 19:11); "ruler of the house of Judah in all the king's (Jehoshaphat's) matters," i.e. judge in civil cases, the "controversies" of 2 Chronicles 19:8.

(3) Benjamites, perhaps descended from Ehud (see Curtis, Chron., 158 ff):

(a) In 1 Chronicles 8:15;

(b) in 8:17, where the name may be a dittography from 8:15.

(4) A Benjamite recruit of David at Ziklag (1 Chronicles 12:7 (Hebrew verse 8)).

(5) One of David's army officers, son and successor of Asahel (1 Chronicles 27:7).

(6) One of those who returned from Babylon to Jerusalem with Ezra (Ezra 8:8) = "Zaraias" of 1 Esdras 8:34.

(7) One of those who had married foreign wives (Ezra 10:20) = "Zabdeus" of 1 Esdras 9:21.

David Francis Roberts

Zebah And Zalmunna

ze'-ba (zebhach, "victim"), zal-mun'-a (tsalmunna`, "protection refused"): Two Midianite kings or chiefs whom Gideon slew (Judges 8:4–21; Psalms 83:11 (Hebrew text, verse 12)). The name zebhach (Zebee) is very much like that of ze'ebh (Zeb, "Zeeb" in the Septuagint). Moore (Judgess, 220) says that tsalmunna` is probably "a genuine Midianite name"; Noldeke conjectured that it contains that of a deity (ts(a)lm), and a compound form tslmshzbh, is found in an inscription from Teima, a place East of the Midianite capital (Corpus Inscriptionum Semiticarum, II, cxiii f).

The narrative of Judges 8:4–21 is not to be connected with that of 8:1-3. Budde (Kurzer Hand-Comm. z. Altes Testament, XXII) would join 8:4 to 6:34; Moore (ICC) following Budde's earlier work (1890) would connect it with a part of 7:22b, describing the direction of the flight, while Nowack (Hand-Komm.) regards the battle of 8:11 as the same as that of 7:11 if; he then takes the latter part of 8:11 to refer to the place of the camp at night. There are many difficulties in forming a natural connection for the verses. It may be noted that in 8:18 f Gideon is not "the least in my father's house," as he represents himself to be in 6:15.

The whole section tells of a daring raid made by Gideon upon the Midianites. Some of his own kin had been slain by Midianite hordes at Ophrah (Judges 8:18 f), and, stirred by this, Gideon went in hot pursuit with 300 men (Judges 8:4). He requested provisions for his men from the people of Succoth and Penuel, but was refused this. He then went on and caught the Midianites unawares at Karkor (Judges 8:10) and captured their two chiefs. He then had his revenge on the two towns, and returned probably to his home with the two notable prisoners. These he determined to slay to avenge the death of his own kinsmen, and called upon his eldest son to perform this solemn public duty that he owed to the dead. His son, apparently only a boy, hesitated, and he did the deed himself. W. R. Smith (Lectures on the Religion of the Semites, 2nd edition, 417, note) compares with this call to Gideon's son the choice of young men or lads as sacrificers in Exodus 24:5, and says that the Saracens also charged lads with the execution of their captives.

The narrative reminds one of David's romantic life in 1 Samuel 25:1–44; 1 Samuel 27:1–12; 1 Samuel 30:1–31. It is throughout a characteristic picture of the life of the early Hebrews in Palestine, for whom it was a sacred duty to avenge the dead. It affords a splendid illustration of what is meant by the spirit of Yahweh coming upon, or rather "clothing itself with" (Revised Version margin) Gideon (Judges 6:34); compare also Saul's call to action (1 Samuel 11:1–11), and also Judges 19:1–30 f.

David Francis Roberts

Zebaim

ze-be'-im.

See POCHERETH-HAZZEBAIM.

Zebedee

zeb'-e-de (zibhdi, "the gift of God"; Zebedaios): The father of the apostles James and John (Mark 1:19) and a fisherman on the Sea of Galilee (Mark 1:20), the husband of Salome (Matthew 27:56; compare Mark 16:1).

See JAMES; SALOME.

Zebidah

ze-bi'-da, zeb'-i-da (zebhudhah, Qere, whence the King James Version "Zebudah," whereas the Kethibh is zebhidhah; the Qere means "bestowed" and is the feminine of Zabud): Daughter of Pedaiah of Rumah, and mother of King Jehoiakim of Judah (2 Kings 23:36). The Septuagint's Codex Vaticanus has, however, Iella thugater Edeil ek Krouma, Codex Alexandrinus Eieldaph th. Eieddila ek Rhuma. In 2 Chronicles 36:5 Massoretic Text lacks these names, but the Septuagint Codex Vaticanus has Zechora th. Nereiou ek Rhama; here the name of the king's mother = Hebrew zekhurah, due to a confusion of the Hebrew letter kaph (k) with the Hebrew letter beth (b), and the Hebrew letter resh (r) with the Hebrew letter daleth (d), and thus we find support for the Qere, zebhudhah ("Zebudah," in 2 Kings 23:36 the King James Version). Lucian has confused the names here with those of 2 Kings 24:18, and has as there, "Amital, the daughter of Jeremiah of Libnah."

David Francis Roberts

Zebina

ze-bi'-na (zebhina', "bought"): One of those who had married foreign wives (Ezra 10:43); the name is not in 1 Esdras 9:35, and is omitted by the Septuagint's Codex Alexandrinus in Ezra.

Zeboiim

ze-boi'-im (tsebhoyim; the Septuagint uniformly Sebo(e)im; the King James Version, Zeboim): One of the cities in the Vale of Siddim, destroyed with Sodom and Gomorrah. It is always mentioned next to Admah (Genesis 10:19; Genesis 14:2,Genesis 14:8; Deuteronomy 29:23; Hosea 11:8). It is not to be confounded with Zeboim mentioned in 1 Samuel 13:18 and Nehemiah 11:34. The site has not been positively identified, but must be determined by the general questions connected with the Vale of Siddim.

See SIDDIM, VALE OF.

Zeboim

ze-bo'-im ((1) tsebho`im; Seboeim (Nehemiah 11:34); (2) ge ha-tsebho`im; Gai ten Samein (1 Samuel 13:18)):

(1) A Benjamite town mentioned as between HADID (which see) and NEBALLAT (which see), and therefore in the maritime plain near Lydda; the site is lost (Nehemiah 11:34).

(2) The Valley of Zeboim, "the valley of hyenas," one of three companies of the Philistines left their camp at Michmash and "turned the way of the border that looketh down upon the valley of Zeboim toward the wilderness" (1 Samuel 13:18). There are several valleys with names derived from the hyena, so common in these parts. There is a small branch valley called Shakked dab`a, "ravine of the hyenas," North of the Wady kelt (Grove), a, Wady abu dab`a, "valley of the father of hyenas, which joins the Wady kelt from the South (Marti), and a large and well-known Wady dab`a, "valley of hyenas," which runs parallel with the Wady kelt, some 3 miles farther South, and ends at the Dead Sea. The first of these, which apparently leads to Mukhmas itself, seems the most probable. See Conder's Handbook, 241.

E. W. G. Masterman

Zebudah

ze-bu'-da.

See ZEBIDAH.

Zebul

ze'-bul (zebhul, perhaps "exalted"; Zeboul): In Judges 9:26 ff. He is called in 9:30 sar ha-`ir, "the ruler of the city," a phrase translated "the governor of the city" in 1 Kings 22:26 = 2 Chronicles 18:25; 2 Kings 23:8; 2 Chronicles 34:8; he was "commandant of the town" of Shechem. In Judges 9:28 he is referred to as the paqidh, "officer," or, more correctly, "deputy" of Abimelech. This verse is a little difficult, but if we read "served" for "serve ye," it becomes fairly clear in meaning. With Moore (Judges, 255 ff) we may translate it thus: "Who is Abimelech? and who is Shechem, that we should serve him (i.e. Abimelech)? Did not the son of Jerubbaal and Zebul his deputy (formerly) serve the people of Qamor (the father of Shechem)? Why then should we serve him (Abimelech)?" This is also the way Budde (Kurzer Hand-Comm. z. Altes Testament, 75) takes the verse. And further in Judges 9:29 for "and he said" many read with the Septuagint "then would I say."

The position of Zebul is here that of a deputy to Abimelech, who lived in Arumah (Judges 9:41). When Gaal came to Shechem, a newcomer with a band of men, he seized the opportunity at a vintage feast to attack Abimelech and express a desire to lead a revolt against him (Judges 9:26–29). Zebul heard these words and reported the matter to his master, vising him to make s sudden rush upon the city (Judges 9:30–33). This Abimelech does, and Gaal, on noticing the troops, tells Zebul, who turns upon him and bids him make good his bragging words. Gaal is thus forced to go out and fight Abimelech, and is defeated (Judges 9:34–40).

If this be the correct interpretation of the narrative so far, it is fairly simple and clear. Some, however, maintain that the words of Gaal about Zebul in Judges 9:28 are meant as an insult to the governor of the city; this is the view of Wellbausch (Compos., 353 f, note) and Nowack (Handkomm.; compare also his Archdologie, I, 304, 308, for the meaning of sar). Zebul is, according to them, head of the Shechemite community, and Wellhausen and Kittel (History of Hebrew, II, 85) believe him to have had something to do with the revolt of 9:23-25. For the latter view there is no proof; possibly Zebul was the head of the community of Shechem, but as he was a subject of Abimelech, who was the king or prince of Shechem, there could not be much sting in calling him the" deputy" of his master.

The questions that arise from Judges 9:41 ff need only be referred to here. Many critics have seen in 9:22-45 more than one source. Moore groups the verses thus:

(1) 9:22-23,25,42 ff as due to the Elohist (E), with 9:24 from RJE;

(2) 9:26-41 due to J. It is doubtful if the division is as clear as this.

There seem however to be parallels:

(1) The plans of Abimelech in 9:34-40 are very similar to those in 9:42 ff.

(2) Judges 9:41 b seems to give in short what we find related in 9:34-40.

(3) Septuagint in 9:31 has suggested to many that we should read there, "and he sent messengers unto Abimelech in Arumah," instead of reading "craftily." We would thus have a parallel to 9:41a.

It may be suggested therefore that if the account be double (and it is strange that Abimelech should again attack the city by almost the same methods as before, when the revolters had been already got rid of), the narratives would be in this order:

Introductory, Judges 9:23–25; then 9:26-29,30 common to both, and so possibly part of 9:31 and 32 f. Then we have two accounts of the event: (a) 9:31 (part),34-40; (b) 9:41-45, followed by 9:46 ff.

David Francis Roberts

Zebulonite

zeb`-u-lon-it.

See ZEBULUNITES.

Zebulun

zeb'-u-lun (zebhulun, also written zebuwlun and zebuluwn; the first form occurs only in Judges 1:30; the other two are frequent, and are used interchangeably; Zaboulon): In Genesis 30:20 Leah exclaims, "God hath endowed me with a good dowry," which suggests a derivation of Zebulun from zabhadh, "to bestow," the (d) being replaced by (l). Again she says, "Now will my husband dwell with me (or "honor me"): and she called his name Zebulun"; the derivation being from zabhal, "to exalt" or "honor" (OHL, under the word).

Zebulun was the 10th son of Jacob, the 6th borne to him by Leah in Paddan-aram. Nothing is known of this patriarch's life, save in so far as it coincides with that of his brethren. Targum Pseudo-Jonathan says that he first of the five brethren was presented to Pharaoh by Joseph, when Israel and his house arrived in Egypt (Genesis 47:2). Three sons, Sered, Elon and Jahleel, were born to him in Canaan, and these became the ancestors of the three main divisions of the tribe (Genesis 46:14).

The position of the tribe of Zebulun in the wilderness was with the standard of the camp of Judah on the east side of the tabernacle (Numbers 2:7). This camp moved foremost on the march (Numbers 2:9). At the first census Zebulun numbered 57,400 men of war (Numbers 1:30), the prince of the tribe being Eliab, son of Helon (Numbers 1:9). At the second census the men of war numbered 60,500 (Numbers 26:27); see, however, NUMBERS. Among the spies Zebulun was represented by Gaddiel son of Sodi (Numbers 13:10). To assist in the division of the land Elizaphan son of Parnach was chosen (Numbers 34:25). At Shechem Zebulun, the descendants of Leah's youngest son, stood along with Reuben, whose disgrace carried with it that of his tribe, and the descendants of the sons of the handmaids, over against the other six, who traced their descent to Rachel and Leah (Deuteronomy 27:13). At the second division of territory the lot of Zebulun came up third, and assigned to him a beautifully diversified stretch of country in the North. The area of his possession is in general clear enough, but it is impossible to define the boundaries exactly (Joshua 19:10–16). It "marched" with Naphtali on the East and Southeast, and with Asher on the West and Northwest. The line ran northward from Mt. Tabor, keeping on the heights West of the Sea of Galilee, on to Kerr `Anan (Hannathon). It turned westward along the base of the mountain, and reached the border of Asher, probably by the vale of `Abilin. It then proceeded southward to the Kishon opposite Tell Kaimun (Jokneam). As the plain belonged to Issachar, the south border would skirt its northern edge, terminating again at Tabor, probably near Deburiyeh (Daberath), which belonged to Issachar (Joshua 21:28).

The details given are confusing. It is to be observed that this does not bring Zebulun into touch with the sea, and so is in apparent contradiction with Genesis 49:13, and also with Josephus (Ant., V, i, 22; BJ, III, iii, 1), who says the lot of Zebulun included the land which "lay as far as the Lake of Gennesareth, and that which belonged to Carmel and the sea." Perhaps, however, the limits changed from time to time. So far as the words in Genesis 49:13 are concerned, Delitzsch thinks they do not necessarily imply actual contact with the sea; but only that his position should enable him to profit by maritime trade. This it certainly did; the great caravan route, via maris, passing through his territory. Thus he could "suck the treasures of the sea." See also TABOR, MOUNT. Within the boundaries thus roughly indicated were all varieties of mountain and plain, rough upland country. shady wood and fruitful valley. What is said of the territory of Naphtali applies generally to this. Olive groves and vineyards are plentiful. Good harvests are gathered on the sunny slopes, and on the rich levels of the Plain of Asochis (el-BaTTauf).

Elon the Zebulunite was the only leader given by the tribe to Israel of whom we have any record (Judges 12:11 f); but the people were brave and skillful in war, furnishing, according to the So of Deborah, "(them) that handle the marshal's staff" (Judges 5:14). The tribe sent 50,000 single-hearted warriors, capable and well equipped, to David at Hebron (1 Chronicles 12:33). From their rich land they brought stores of provisions (1 Chronicles 12:40). Over Zebulun in David's time was Ishmaiah, son of Obadiah (1 Chronicles 27:19). Although they had fallen away, Hezekiah proved that many of them were capable of warm response to the appeal of religious duty and privilege (2 Chronicles 30:10,2 Chronicles 30:18). They are not named, but it is probable that Zebulun suffered along with Naphtali in the invasion of Tiglath-pileser (2 Kings 15:29). In later days the men from these breezy uplands lent strength and enterprise to the Jewish armies. Jotapata (Tell Jifat), the scene of Josephus' heroic defense, was in Zebulun. So was Sepphoris (Seffuriyeh), which was for a time the capital of Galilee (Ant., XVIII, ii, 1; BJ, VII; III, ii, 4). Nazareth, the home of our Saviour's boyhood, is sheltered among its lower hills.

W. Ewing

Zebulunites

zeb'-u-lun-its (hazebhuloni; Zaboulon): Members of the tribe of Zebulun (Numbers 26:27; Judges 12:11 f).

Zechariah (1)

zek-a-ri'-a (zekharyahu, or zekharyah; the Septuagint Zacharia(s)): A very common name in the Old Testament. The form, especially the longer form, of the name would suggest for its meaning, "Yah remembers" or "Yah is renowned," and the name was doubtless understood in this sense in later times. But the analogies with ZACCUR, ZECHER, ZICHRI (which see), etc., make some original ethnic derivation probable.

(1) King of Israel, son of Jeroboam II (the King James Version "Zachariah"). See the next article.

(2) The grandfather of King Hezekiah, through Hezekiah's mother Abi (2 Kings 18:2, the King James Version "Zachariah" parallel 2 Chronicles 29:1).

(3) A contemporary of Isaiah, taken by Isaiah as a trustworthy witness in the matter of the sign Maher-shalal-hash-baz (Isaiah 8:1). As his father's name was Jeberechiah, some support seems to be offered to theories of those who would make him the author of certain portions of Zechariah.

See ZECHARIAH, BOOK OF.

(4) A Reubenite of the time of Israel's captivity (1 Chronicles 5:7).

(5) A Benjamite, living in Gideon (1 Chronicles 9:37; called "Zecher" in 8:31). He was the brother of Kish and hence, the uncle of Saul.

(6) A Manassite of Gilead, at the time of David (1 Chronicles 27:21).

(7) The third son of Jehoshaphat (2 Chronicles 21:2). He was slain by Jehoram (2 Chronicles 21:4).

(8) A "prince" who Jehoshaphat sent to "teach" in the cities of Judah (2 Chronicles 17:7). As this "teaching" was in connection with the establishing of the Law, Zechariah was primarily a judge.

(9) A prophet who was influential in the early days of Uzziah (2 Chronicles 26:5). He is characterized as ha-mebh in bire'oth (beyir'ath(?)) ha-elohim, which phrase is usually understood to mean that he had instructed (Revised Version margin) the king in the fear of God. As long as he lived the king profited by his instruction and advice.

The following eight are all Levites:

(10) A doorkeeper at the time of David, who was made a singer "of the second degree" (1 Chronicles 15:18; the text is confused). He was a player on a "psaltery" (1 Chronicles 15:20) and took part in the thanksgiving when the Ark was brought to Jerusalem (1 Chronicles 16:5).

(11) A son of Isshiah (1 Chronicles 24:25).

(12) A son of Meshelemiah, a "porter of the door of the tent of meeting" at the time of David (1 Chronicles 9:21; 1 Chronicles 26:2,1 Chronicles 26:14). In 1 Chronicles 26:14 called "a discreet counselor."

(13) A son of Hosah, a Merarite, also at David's time (1 Chronicles 26:11).

(14) The father of the prophet, JAHAZIEL (which see) (2 Chronicles 20:14).

(15) A son of Asaph, who assisted in the purification of the Temple at the time of Hezekiah (2 Chronicles 29:13).

(16) A Kohathite, who assisted in the repair of the Temple at the time of Josiah (2 Chronicles 34:12).

(17) A son of Jonathan, an Asaphite, one of the musicians at the dedication of the wall at the time of Nehemiah (Nehemiah 12:35).

The following are all priests:

(18) A trumpeter at the time of David (1 Chronicles 15:24).

(19) A son of Jehoiada, at the time of Joash. He rebuked the people publicly for their apostasy, and was stoned by them, Joash consenting to their act (2 Chronicles 24:20–22). As 2 Chronicles is the last book in the Hebrew Old Testament, Zechariah was regarded as the last of the Old Testament martyrs, and hence, is coupled with Abel (the first martyr) in Matthew 23:35 parallel Luke 11:51. The words "son of Barachiah" in Matthew are due to confusing this Zechariah with the prophet.

See ZACHARIAH.

(20) One of the "rulers of the house of God" at the time of Josiah (2 Chronicles 35:8).

(21) A son of Pashhur, 242 of whose descendants as "chiefs of fathers' houses" dwelt in Jerusalem at the time of Nehemiah (Nehemiah 11:13).

(22) A trumpeter at the dedication of the wall at the time of Nehemiah (Nehemiah 12:41).

(23) The prophet (Ezra 5:1; Ezra 6:14; Nehemiah 12:16; Zechariah 1:1,Zechariah 1:7; Zechariah 7:1,Zechariah 7:8; 1 Esdras 6:1; 7:3).

See ZECHARIAH, BOOK OF.

The following are all returned exiles or are mentioned only as ancestors of such:

(24) A son of Parosh (Ezra 8:3; 1 Esdras 8:30 has "Zacharias" here and elsewhere).

(25) A son of Bebai (Ezra 8:11; 1 Esdras 8:37)

(26) One of the "chief men" dispatched by Ezra to bring priests from Casiphia (Ezra 8:16; 1 Esdras 8:44). Doubtless the same as (24) or (25), above.

(27) One of the persons who stood by Ezra at the reading of the Law (Nehemiah 8:4; 1 Esdras 9:44); almost certainly identical with (26).

(28) A son of Elam, who had taken a foreign wife (Ezra 10:26; 1 Esdras 9:27).

(29) A son of Amariah, a Judahite, the ancestor of certain persons dwelling in Jerusalem (Nehemiah 11:4).

(30) A son of "the Shilonite," the ancestor of certain persons dwelling in Jerusalem (Nehemiah 11:5).

Burton Scott Easton

Zechariah (2)

(zekharyah, zekharydhu, "Yah has remembered" (2 Kings 14:29; 2 Kings 15:8–12); Zacharias, the King James Version Zachariah): Son of Jeroboam II, and 14th king of Israel. He was the 4th of the line of Jehu, and reigned six months. Zechariah succeeded to a splendid inheritance, as he was king, not only of the ten tribes of Israel, but of the Syrian state of Damascus, which his father had subdued. In the unusual wealth and dignity of this position lay his peril. Also there were two dark shadows falling across his path, though both probably unseen by him. One was the promise to Jehu, as the reward of his destroying the worship of Baal in Israel, that his sons should sit on the throne of Israel to the 4th generation (2 Kings 10:30; 2 Kings 15:12). Zechariah was Jehu's great-great-grandson. The other was the word of Amos to the priest of Bethel: "Then said the Lord. ... I will rise against the house of Jeroboam with the sword" (Amos 7:8,Amos 7:9).

The only brief notice of Zechariah personal to himself is that he gave his support to the worship of the calves, since Jeroboam I established the religion of the state. He hardly had time, however, to identify himself with this or any institution before he was publicly assassinated by Shallum, the son of Jabesh (he "smote him before the people"). The prophet Hosea was then alive, and there is probably allusion to this crime when, addressing Ephraim, he says: "Where is thy king, that he may save thee in all thy cities?. ... I have given thee a king in mine anger, and have taken him away in my wrath" (Hosea 13:10,Hosea 13:11; compare 1:4).

There has long been difficulty with the chronology of this period. Archbishop Ussher assumed an interregnum of 11 years between the death of Jeroboam II and Zechariah's accession. This is accepted as probable by a recent writer, who sees "at least 10 years of incessant conflict between rival claimants to the throne on Jeroboam's death" (see article "Zechariah" in HDB, IV). It seems more likely that there is error in certain of the synchronisms. The year of Zechariah's accession was probably 759 BC (some put it later), and the 6 months of his reign, with that given to Shallum, may be included in the 10 years of Menahem, who followed them (2 Kings 15:17).

See CHRONOLOGY OF THE OLD TESTAMENT.

W. Shaw Caldecott