Zephaniah, Book Of – Zimmah

Zephaniah, Book Of

I. THE AUTHOR

1. Name

2. Ancestry 3. Life

II. TIME

1. Date

2. Political Situation

3. Moral and Religious Conditions

III. BOOK

1. Contents

2. Integrity

IV. TEACHING

1. The Day of Yahweh

2. Universalism

3. Messianic Prophecy

LITERATURE

I. The Author.

1. Name:

The name "Zephaniah" (tsephanyah; Sophonias), which is borne by three other men mentioned in the Old Testament, means "Yah hides," or "Yah has hidden" or "treasured." "It suggests," says G. A. Smith, "the prophet's birth in the killing time of Manasseh" (2 Kings 21:16).

2. Ancestry:

The ancestry of the prophet is carried back four generations (Ze 1:1), which is unusual in the Old Testament (compare Isaiah 1:1; Hosea 1:1); hence, it is thought, not without reason (Eiselen, Minor Prophets, 505), that the last-mentioned ancestor, Hezekiah, must have been a prominent man--indeed, no other than King Hezekiah of Judah, the contemporary of Isaiah and Micah. If Zephaniah was of royal blood, his condemnation of the royal princes (1:8) becomes of great interest. In a similar manner did Isaiah, who in all probability was of royal blood, condemn without hesitation the shortcomings and vices of the rulers and the court. An ancient tradition declares that Zephaniah was of the tribe of Simeon, which would make it impossible for him to be of royal blood; but the origin and value of this tradition are uncertain.

Zephaniah lived in Judah; that he lived in Jerusalem is made probable by the statement in 1:4, "I will cut off .... from this place," as well as by his intimate knowledge of the topography of the city (1:10,11).

3. Life:

For how long he continued his prophetic activity we do not know, but it is not improbable that, as in the case of Amos, his public activity was short, and that, after delivering his message of judgment in connection with a great political crisis, he retired to private life, though his interest in reforms may have continued (2 Kings 23:2).

II. Time.

1. Date:

The title (Ze 1:1) places the prophetic activity of Zephaniah somewhere within the reign of Josiah, that is, between 639 and 608 BC. Most scholars accept this statement as historically correct. The most important exception is E. Koenig (Einl, 252 ff), who places it in the decade following the death of Josiah. Koenig's arguments are altogether inconclusive, while all the internal evidence points toward the reign of Josiah as the period of Zephaniah's activity. Can the ministry of the prophet be more definitely located within the 31 years of Josiah? The latter's reign falls naturally into two parts, separated by the great reform of 621. Does the work of Zephaniah belong to the earlier or the later period?

The more important arguments in favor of the later period are:

(a) Deuteronomy 28:29,Deuteronomy 28:30 is quoted in Ze 1:13,15,17, in a manner which shows that the former book was well known, but according to the modern view, the Deuteronomic Code was not known until 621, because it was lost (2 Kings 22:8).

(b) The "remnant of Baal" (Ze 1:4) points to a period when much of the Baal-worship had been removed, which means subsequent to 621.

(c) The condemnation of the "king's sons" (Ze 1:8) presupposes that at the time of the utterance they had reached the age of moral responsibility; this again points to the later period.

These arguments are inconclusive:

(a) The resemblances between Deuteronomy and Zephaniah are of such a general character that dependence of either passage on the other is improbable.

(b) The expression in Ze 1:4 bears an interpretation which made its use quite appropriate before 621 (Eiselen, Minor Prophets, 508).

(c) "King's sons" may be equivalent to "royal princes," referring not to Josiah's children at all. The last two objections lose all force if the Septuagint readings are accepted (Ze 1:4, "names of Baal"; 1:8, "house of the king").

On the other hand, there are several considerations pointing to the earlier date:

(a) The youth of the king would make it easy for the royal princes to go to the excesses condemned in Ze 1:8,9.

(b) The idolatrous practices condemned by Zephaniah (1:3-5) are precisely those abolished in 621.

(c) The temper described in Ze 1:12 is explicable before 621 and after the death of Josiah in 608, but not between 621 and 608, when religious enthusiasm was widespread.

(d) Only the earlier part of Josiah's reign furnishes a suitable occasion for the prophecy.

Evidently at the time of its delivery an enemy was threatening the borders of Judah and of the surrounding nations. But the only foes of Judah during the latter part of the 7th century meeting all the conditions are the Scythians, who swept over Western Asia about 625 BC. At the time the prophecy was delivered their advance against Egypt seems to have been still in the future, but imminent (Ze 1:14); hence, the prophet's activity may be placed between 630 and 625, perhaps in 626. If this date is correct, Zephaniah and Jeremiah began their ministries in the same year.

2. Political Situation:

Little can be said about the political conditions in Judah during the reign of Josiah, because the Biblical books are silent concerning them. Josiah seems to have remained loyal to his Assyrian lord to the very end, even when the latter's prestige had begun to wane, and this loyalty cost him his life (2 Kings 23:29). As already suggested, the advance of the Scythians furnished the occasion of the prophecy. Many questions concerning these Scythians remain still unanswered, but this much is clear, that they were a non-Semitic race of barbarians, which swept in great hordes over Western Asia during the 7th century BC (see SCYTHIANS). The prophet looked upon the Scythians as the executioners of the divine judgment upon his sinful countrymen and upon the surrounding nations; and he saw in the coming of the mysterious host the harbinger of the day of Yahweh.

3. Moral and Religious Conditions:

The Book of Zephaniah, the early discourses of Jeremiah, and 2Ki 21-23 furnish a vivid picture of the social, moral, and religious conditions in Judah at the time Zephaniah prophesied. Social injustice and moral corruption were widespread (3:1,3,7). Luxury and extravagance might be seen on every hand; fortunes were heaped up by oppressing the poor (1:8,9). The religious situation was equally bad. The reaction under Manasseh came near making an end of Yahweh-worship (2 Kings 21:1–26). Amon followed in the footsteps of his father, and the outlook was exceedingly dark when Josiah came to the throne. Fortunately the young king came under prophetic influence from the beginning, and soon undertook a religious reform, which reached its culmination in the 18th year of his reign. When Zephaniah preached, this reform was still in the future. The Baalim were still worshipped, and the high places were flourishing (1:4); the hosts of heaven were adored upon the housetops (1:5); a half-hearted Yahweh-worship, which in reality was idolatry, was widespread (1:5); great multitudes had turned entirely from following Yahweh (1:6). When the cruel Manasseh was allowed to sit undisturbed upon the throne for more than 50 years, many grew skeptical and questioned whether Yahweh was taking any interest in the affairs of the nation; they began to say in their hearts, "Yahweh will not do good, neither will he do evil" (1:12). Conditions could hardly be otherwise, when the religious leaders had become misleaders (3:4). The few who, amid the general corruption, remained faithful would be insufficient to avert the awful judgment upon the nation, though they themselves might be "hid in the day of Yahweh's anger" (2:3).

III. Book.

1. Contents:

The Book of Zephaniah falls naturally into two parts of unequal length. The first part (1:2-3:8) contains, almost exclusively, denunciations and threats; the second (3:9-20), a promise of salvation and glorification. The prophecy opens with the announcement of a world judgment (1:2,3), which will be particularly severe upon Judah and Jerusalem, because of idolatry (1:4-6). The ungodly nobles will suffer most, because they are the leaders in crime (1:8,9). The judgment is imminent (1:7); when it arrives there will be wailing on every hand (1:10,11). No one will escape, even the indifferent skeptics will be aroused (1:12,13). In the closing verses of chapter 1, the imminence and terribleness of the day of Yahweh are emphasized, from which there can be no escape, because Yahweh has determined to make a "terrible end of all them that dwell in the land" (1:14-18). A way of escape is offered to the meek; if they seek Yahweh, they may be "hid in the day of Yahweh" (2:1-3). Ze 2:4-15 contains threats upon 5 nations, Philistia (2:4-7), Moab and Ammon (2:8-11), Ethiopia (2:12), Assyria (2:13-15). In Ze 3:1 the prophet turns once more to Jerusalem. Leaders, both civil and religious, and people are hopelessly corrupt (3:1-4), and continue so in spite of Yahweh's many attempts to win the city back to purity (3:5-7); hence, the judgment which will involve all nations has become inevitable (3:8). A remnant of the nations and of Judah will escape and find rest and peace in Yahweh (3:9-13). The closing section (3:14-20) pictures the joy and exaltation of the redeemed daughter of Zion.

2. Integrity:

The authenticity of every verse in Zephaniah 2 and 3, and of several verses in chapter 1, has been questioned by one or more scholars, but the passages rejected or questioned with greatest persistency are 2:1-3,4-15 (especially 2:8-11); 3:9,10,14-20. The principal objection to 2:1-3 is the presence in 2:3 of the expressions "meek of the earth," and "seek meekness." It is claimed that "meek" and "meekness" as religious terms are post-exilic. There can be no question that the words occur more frequently in post-exilic psalms and proverbs than in preexilic writings, but it cannot be proved, or even shown to be probable, that the words might not have been used in Zephaniah's day (compare Exodus 10:3; Numbers 12:3; Isaiah 2:9 ff; Micah 6:8). A second objection is seen in the difference of tone between these verses and Zephaniah 1. The latter, from beginning to end, speaks of the terrors of judgment; 2:1-3 weakens this by offering a way of escape. But surely, judgment cannot have been the last word of the prophets; in their thought, judgment always serves a disciplinary purpose. They are accustomed to offer hope to a remnant. Hence, 2:1-3 seems to form the necessary completion of chapter 1.

The objections against Zephaniah 2:4-15 as a whole are equally inconclusive. For 2:13-15, a date preceding the fall of Nineveh seems most suitable. The threat against Philistia (2:4-7) also is quite intelligible in the days of Zephaniah, for the Scythians passed right through the Philistine territory. If Ethiopia stands for Egypt, 2:12 can easily be accounted for as coming from Zephaniah, for the enemies who were going along the Mediterranean coast must inevitably reach Egypt. But if it is insisted upon that the reference is to Ethiopia proper, again no difficulty exists, for in speaking of a world judgment Zephaniah might mention Ethiopia as the representative of the far south. Against 2:8-11 the following objections are raised:

(a) Moab and Ammon were far removed from the route taken by the Scythians.

(b) The "reproaches" of 2:8,10 presuppose the destruction of Jerusalem (Ezekiel 25:3,Ezekiel 25:6,Ezekiel 25:8).

(c) The attitude of the prophet toward Judah (Zech 2:9,10) is the exact opposite of that expressed in Zephaniah 1.

(d) The qinah meter, which predominates in the rest of the section, is absent from 2:8-11.

(e) Ze 2:12 is the natural continuation of 2:9.

These five arguments are by no means conclusive:

(a) The prophet is announcing a world judgment. Could this be executed by the Scythians if they confined themselves to the territory along the Mediterranean Sea?

(b) Is it true that the "reproaches" of 2:8,10 presuppose the destruction of Jerusalem?

(c) The promises in 2:7,8-10 are only to a remnant, which presupposes a judgment such as is announced in chapter 1.

(d) Have we a right to demand consistency in the use of a certain meter in oratory, and, if so, may not the apparent inconsistency be due to corruption of the text, or to a later expansion of an authentic oracle?

(e) Ze 2:8-11 can be said to interrupt the thought only if it is assumed that the prophet meant to enumerate the nations in the order in which the Scythians naturally would reach their territory.

From Philistia they would naturally pass to Egypt. But is this assumption warranted? While the objections against the entire paragraph are inconclusive, it cannot be denied that 2:12 seems the natural continuation of 2:9, and since 2:10 and 11 differ in other respects from those preceding, suspicion of the originality of these two verses cannot be suppressed.

Ze 3:1-8 is so similar to chapter 1 that its originality cannot be seriously questioned, but 3:1-8 carry with them 3:9-13, which describe the purifying effects of the judgment announced in 3:1-8. The present text of 3:10 may be corrupt, but if properly emended there remains insufficient reason for questioning 3:10 and 11. The authenticity of 3:14-20 is more doubtful than that of any other section of Zephaniah. The buoyant tone of the passage forms a marked contrast to the somber, quiet strain of 3:11-13; the judgments upon Judah appear to be in the past; 3:18-20 seem to presuppose a scattering of the people of Judah, while the purifying judgment of 3:11-13 falls upon the people in their own land; hence, there is much justice in Davidson's remark that "the historical situation presupposed is that of Isaiah 40:1–31 ff." On the other hand, it must be borne in mind that the passage is highly poetic, that it presents an ideal picture of the future, in the drawing of which imagination must have played some part, and it may be difficult to assert that the composition of this poem was entirely beyond the power of Zephaniah's enlightened imagination. But while the bare possibility of Zephaniah's authorship may be admitted, it is not impossible that 3:14-20 contains a "new song from God," added to the utterances of Zephaniah at a period subsequent to the fall of Jerusalem.

IV. Teaching.

The teaching of Zephaniah closely resembles that of the earlier prophetic books. Yahweh is the God of the universe, a God of righteousness and holiness, who expects of His worshippers a life in accord with His will. Israel are His chosen people, but on account of rebellion they must suffer severe punishment. Wholesale conversion seems out of the question, but a remnant may escape, to be exalted among the nations. He adds little, but attempts with much moral and spiritual fervor to impress upon his comtemporaries the fundamental truths of the religion of Yahweh. Only a few points deserve special mention.

1. The Day of Yahweh:

Earlier prophets had spoken of the day of Yahweh; Amos (5:18-20) had described it in language similar to that employed by Zephaniah; but the latter surpasses all his predecessors in the emphasis he places upon this terrible manifestation of Yahweh (see ESCHATOLOGY OF THE OLD TESTAMENT). His entire teaching centers around this day; and in the Book of Zephaniah we find the germs of the apocalyptic visions which become so common in later prophecies of an eschatological character. Concerning this day he says

(a) that it is a day of terror (1:15),

(b) it is imminent (1:14),

(c) it is a judgment for sin (1:17),

(d) it falls upon all creation (1:2,3; 2:4-15; 3:8),

(e) it is accompanied by great convulsions in Nature (1:15),

(f) a remnant of redeemed Hebrews and foreigners will escape from its terrors (Ze 2:3; 3:9-13).

2. Universalism:

The vision of the book is world-wide. The terrors of the day of Yahweh will fall upon all. In the same manner from all nations converts will be won to Yahweh (Ze 3:9,10). These will not be compelled to come to Jerusalem to worship Yahweh (Isaiah 2:2; Micah 4:1); they may worship Him "every one from his place" (Ze 2:11), which is a step in the direction of the utterance of Jesus in John 4:21.

3. Messianic Prophecy:

The Messianic King is not mentioned by Zephaniah. Though he draws a sublime picture of the glories of the Messianic age (Ze 3:14-20), there is not a word concerning the person of the Messianic King. Whatever is done is accomplished by Yahweh Himself.

LITERATURE.

Cornms. on the Minor Prophets by Ewald, Pusey, Keil, Orelli, G. A. Smith (Expositor's Bible); Driver (New Century); Eiselen; A. B. Davidson, Commentary on Nahum, Habakkuk, and Zephaniah (Cambridge Bible); A. F. Kirkpatrick, Doctrine of the Prophets; Eiselen, Prophecy and the Prophets; F. W. Farrar, "Minor Prophets," Men of the Bible; S. R. Driver, Driver, Introduction to the Literature of the Old Testament; Hastings, Dictionary of the Bible (five volumes), article "Zephaniah, Book of"; Encyclopedia Biblica, article "Zephaniah."

F. C. Eiselen

Zephath

ze'-fath.

See HORMAH.

Zephathah, Valley Of

zef'-a-tha (ge'tsephathah; Septuagint kata borran, reading tsephoah, instead of tsephathah): This is the place where Asa met and defeated the Ethiopians under Zerah (2 Chronicles 14:10). It is said to be at Mareshah. No name resembling this has been recovered there. Possibly, therefore, the Septuagint rendering is right, "in the ravine to the North of Mareshah." In that case the battle may have been fought in Wady el-`Afranj.

Zephi; Zepho

ze'-fi, ze'-fo (tsephi, perhaps "gaze," or "gazing," in 1 Chronicles 1:36; tspho, the same meaning in Genesis 36:11,Genesis 36:15): A duke of Edom. Septuagint has Sophar, which Skinner (Genesis, 431) says may be the original of Job's kind friend. In Genesis 36:43 the Septuagint has Zaphoei (= tsepho, i.e. Zepho), for Iram. Skinner holds it probable that the two names, Zepho and Iram, were in the original text, thus making the number 12 (compare Lagarde, Septuagint-Stud., II, 10, 1. 178; 37, 1. 270; Nestle, Margin., 12). Lucian has Sophar, in Genesis 36:11,Genesis 36:15; Sepphoue, in 1 Chronicles 1:37, and Saphoin, in Genesis 36:43.

David Francis Roberts

Zephon

ze'-fon.

See ZIPHION.

Zephonites

ze'-fon-its, ze-fo'-nits (ha-tsphoni; ho Saphoni, Codex Alexandrinus omits): A family of Gadites descended from Zephon (Numbers 26:15), who is called "Ziphion" in Genesis 46:16.

Zer

zer, zer (tser; in Septuagint the verse (Joshua 19:35) reads kai hai poleis teichereis ton Turion, which implies a Hebrew text with ha-tsurim, "Tyrians"; this must be an error): One of the fortified cities in Naphtali, named between Ziddim (ChaTTin) and Hammath (el-Chammeh, South of Tiberias). If the text is correct, it must have lain on the slopes West of the Sea of Galilee. It is not identified.

Zerah

ze'-ra (zerach, meaning uncertain):

(1) In Genesis 38:30; Genesis 46:12; Numbers 26:20; Joshua 7:1,Joshua 7:18,Joshua 7:24; Joshua 22:20; 1 Chronicles 2:4,1 Chronicles 2:6; 1 Chronicles 9:6; Nehemiah 11:24; Matthew 1:3, younger twin-son of Judah and Tamar, and an ancestor of Achan. In Numbers 26:20; Joshua 7:17 f he is the head of the Zerahites (also 1 Chronicles 27:11,1 Chronicles 27:13). the King James Version has "Zarah" in Genesis 38:30; Genesis 46:12, and "Zarhites" for "Zerahites" in Numbers, Joshua and 1 Chronicles. See Curtis (Chronicles, 84 f) for identification of Ezrahite with Zerahite.

(2) Edomites:

(a) an Edomite chief (Genesis 36:13,Genesis 36:17; 1 Chronicles 1:37);

(b) father of an Edomite king (Genesis 36:33; 1 Chronicles 1:44).

(3) Levites:

(a) 1 Chronicles 6:21 (Hebrew verse 6);

(b) 1 Chronicles 6:41 (Hebrew verse 26).

(4) Head of the Zerahites (Numbers 26:13, the King James Version "Zarhites"; 1 Chronicles 4:24). In Numbers 26:13 = "Zohar" of Genesis 46:10; Exodus 6:15.

See ZOHAR, (2).

(5) Cushite king (2 Chronicles 14:9). See the next article

David Francis Roberts

Zerah (The Ethiopian)

(zerach ha-kushi (2 Chronicles 14:9); Zare): A generation ago the entire story of Zerah's conquest of Asa, coming as it did from a late source (2 Chronicles 14:9–15), was regarded as "apocryphal": "If the incredibilities are deducted nothing at all is left" (Wellhausen, Prolegomena to the History of Israel, 207, 208); but most modern scholars, while accepting certain textual mistakes and making allowance for customary oriental hyperbole in description; accept this as an honest historical narrative, "nothing" in the Egyptian inscriptions being "inconsistent" with it (Nicol in BD; and compare Sayce, HCM, 362-64). The name "Zerah" is a "very likely corruption" of "Usarkon" (U-Serak-on), which it closely resembles (see Petrie, Egypt and Israel, 74), and most writers now identify Zerah with Usarkon II, though the Egyptian records of this particular era are deficient and some competent scholars still hold to Usarkon I (Wiedemann, Petrie, McCurdy, etc.). The publication by Naville (1891) of an inscription in which Usarkon II claims to have invaded "Lower and Upper Palestine" seemed to favor this Pharaoh as the victor over Asa; but the chronological question is difficult (Eighth Memoir of the Egyptian Exploration Fund, 51). The title "the Cushite" (Hebrew) is hard to understand. There are several explanations possible.

(1) Wiedemann holds that this may refer to a real Ethiopian prince, who, though unrecorded in the monuments, may have been reigning at the Asa era. There is so little known from this era "that it is not beyond the bounds of probability for an Ethiopian invader to have made himself master of the Nile Valley for a time" (Geschichte von Alt-Aegypten, 155).

(2) Recently it has been the fashion to refer this term "Cushite" to some unknown ruler in South or North Arabia (Winckler, Cheyne, etc.). The term "Cushite" permits this, for although it ordinarily corresponds to ETHIOPIA (which see), yet sometimes it designates the tract of Arabia which must be passed over in order to reach Ethiopia (Jeremias, The Old Testament in the Light of Ancient East, I, 280) or perhaps a much larger district (see BD; EB; Hommel, Ancient Hebrew Tradition; Winckler, KAT, etc.). This view, however, is forced to explain the geographical and racial terms in the narrative differently from the ordinary Biblical usage (see Cheyne, EB). Dr. W. M. Flinders Petrie points out that, according to the natural sense of the narrative, this army must have been Egyptian for

(a) after the defeat it fled toward Egypt, not eastward toward Arabia;

(b) the cities around Gerar (probably Egyptian towns on the frontier of Palestine), toward which they naturally fled when defeated, were plundered;

(c) the invaders were Cushim and Lubim (Libyans), and this could only be the case in an Egyptian army; (d) Mareshah is a well-known town close to the Egyptian frontier (History of Egypt, III, 242-43; compare Konig, Funf neue arab. Landschaftsnamen im Altes Testament, 53-57).

(3) One of the Usarkons might be called a "Cushite" in an anticipatory sense, since in the next dynasty (XXIII) Egypt was ruled by Ethiopian kings.

Camden M. Cobern

Zerahiah

zer-a-hi'-a (zerachyah, "Yahweh hath risen" or "come forth"; the Septuagint has Zaraia, with variants):

(1) A priest of the line of Eleazar (1 Chronicles 6:6,1 Chronicles 6:51; Ezra 7:4).

(2) A head of a family, who returned with Ezra from Babylon (Ezra 8:4).

Zerahites

ze'-ra-hits (ha-zarchi; Codex Vaticanus ho Zarai; Codex Alexandrinus ho Zaraei; the King James Version Zarhites):

(1) A family of Simeonites (Numbers 26:13).

(2) Descendants of Zerah, son of Judah (Numbers 26:20). To this family Achan belonged (Joshua 7:17), as did also two of David's captains (1 Chronicles 27:11,1 Chronicles 27:13).

Zered

ze'-red (zeredh; Codex Vaticanus Zaret; Codex Alexandrinus Zare; the King James Version, Zared (Numbers 21:12)): This is the nachal or "torrent valley" given as the place where Israel encamped before they reached the Arnon (Numbers 21:12). In Deuteronomy 2:13 f, the crossing of the brook Zered marks the end of the 38 years' desert wanderings. It has often been identified with Wady el-`Achsa, which runs up from the southeastern corner of the Dead Sea. A fatal objection to this is that the host had entered the wilderness to the East of Moab before they crossed the Zered (Numbers 21:11), while Wady el-`Achsa must have formed the southern boundary of Moab. We may conclude with certainty that one of the confluents of Wady Kerak is intended, but which, it is impossible now to say.

W. Ewing

Zeredah; Zeredath; Zeredatha; Zererah; Zererath

See ZARETHAN.

Zeresh

ze'-resh (zeresh, "gold," from the Persian; Sosara): The wife of Haman (Esther 5:10,Esther 5:14; Esther 6:13), the vizier of Xerxes.

Zereth

ze'-reth (tsereth, meaning unknown): A Judahite (1 Chronicles 4:7).

Zereth-Shahar

ze'-reth-sha'-har (tsereth ha-shachar; Codex Vaticanus Sereda kai Seion, Codex Alexandrinus Sarth kai Sior): A town in the territory of Reuben, "in the mount of the valley," named with Kiriathaim and Sibmah (Joshua 13:19). Perhaps in the name Chammat ec-Cara, attaching to the hot springs near Macherus, there may be some echo of the ancient name; but no identification is possible.

Zeri

ze'-ri (tseri, meaning unknown): "Son" of Jeduthun, and a temple musician (1 Chronicles 25:3) = "Izri" of 1 Chronicles 25:11, which should be read here.

See IZRI.

Zeror

ze'-ror (tseror, meaning unknown; the Septuagint has Ared; Lucian has Sara): An ancestor of Kish and King Saul (1 Samuel 9:1).

See ZUR, (2).

Zeruah

ze-roo'-a (tseru`ah, perhaps "leprous"): Mother of King Jeroboam I (1 Kings 11:26), the Septuagint, Codex Vaticanus and Lucian omit the name in 1 Kings 11:26, but the long the Septuagint after Massoretic Text of 12:24 reads (12:24b): "And there was a man of the hill-country of Ephraim, a servant of Solomon, and his name was Jeroboam, and the name of his mother was Sareisa (Septuagint has Sareisa), a harlot."

See ZARETHAN.

Zerubbabel

ze-rub'-a-bel (zerubbabhel, probably a transliteration of the Babylonian name Zeru-Babili, "seed of Babylon"; Zorobabel):

1. Name:

Is commonly called the son of Shealtiel (Ezra 3:2,Ezra 3:8; Ezra 5:2; Nehemiah 12:1; Haggai 1:1,Haggai 1:12,Haggai 1:14; Matthew 1:12; Luke 3:27); but in 1 Chronicles 3:19 he is called the son of Pedaiah, the brother apparently of Shealtiel (Salathiel) and the son or grandson of Jeconiah. It is probable that Shealtiel had no children and adopted Zerubbabel; or that Zerubbabel was his levirate son; or that, Shealtiel being childless, Zerubbabel succeeded to the rights of sonship as being the next of kin.

2. Family:

Whatever may have been his blood relationship to Jeconiah, the Scriptures teach that Zerubbabel was his legal successor, of the 3rd or 4th generation. According to 1 Chronicles 3:19, he had one daughter, Shelomith, and seven sons, Meshullam, Hananiah, Hashubah, Ohel, Berechiah, Hasadiah and Jushab-hesed. In Matthew 1:13 he is said to have been the father of Abiud (i.e. Abi-hud). As it is the custom in Arabia today to give a man a new name when his first son is born, so it may have been, in this case, that Meshullam was the father of Hud, and that his name was changed to Abiud as soon as his son was named Hud. In Luke 3:27, the son of Zerubbabel is called Rhesa. This is doubtless the title of the head of the captivity, the resh gelutha', and would be appropriate as a title of Meshullam in his capacity as the official representative of the captive Jews. That Zerubbabel is said in the New Testament to be the son of Shealtiel the son of Neri instead of Jeconiah may be accounted for on the supposition that Shealtiel was the legal heir or adopted son of Jeconiah, who according to Jeremiah 36:30 was apparently to die childless.

3. Relation to Sheshbazzar:

It has been shown in the article on Sheshbazzar that he and Zerubbabel may possibly have been the same person and that the name may have been Shamash-ban (or bun)-zer-Babili-usur. It seems more probable, however, that Sheshbazzar, the prince of Judah, was governor under Cyrus and that Zerubbabel was governor under Darius. The former, according to Ezra 1:8 and 5:14-16, laid the foundations, and the latter completed the building of the temple (Ezra 2:2,Ezra 2:68; Ezra 4:2; Haggai 1:14; Zechariah 4:9).

4. History:

All that is known certainly about Zerubbabel is found in the canonical books of Zechariah, Haggai and Ezra-Nehemiah. According to these he and Jeshua, the high priest, led up a band of captives from Babylon to Jerusalem and began rebuilding the temple in the second year of Darius Hystaspis. They first constructed the altar of burnt offerings, and afterward built a temple, usually called the Second Temple, much inferior in beauty to that of Solomon. According to Josephus and the apocryphal Book of Ezra (1 Esdras 3,4), Zerubbabel was a friend of Darius Hystaspis, having successfully competed before him in a contest whose object was to determine what was the strongest thing in the world--wine, kings, women, or truth. Zerubbabel, having demonstrated that truth was the mightiest of all, was called the king's "cousin," and was granted by him permission to go up to Jerusalem and to build the temple. Zerubbabel was also made a governor of Jerusalem, and performed also the duties of the tirshatha, an official who was probably the Persian collector of taxes.

See TIRSHATHA.

R. Dick Wilson

Zeruiah

ze-roo-i'-a, ze-roo'-ya (tseruyah, tseruyah (2 Samuel 14:1; 2 Samuel 16:10), meaning uncertain; Sarouia): In 2 Samuel 2:18; 2 Samuel 17:25; 1 Chronicles 2:16, and elsewhere where the names Joab, Abishai, occur. According to 1 Chronicles 2:16 a sister of David and mother of Joab, Abishai and Asahel, the two former being always referred to as sons of Zeruiah. This latter fact is explained by some as pointing to a type of marriage by which the children belonged to their mother's clan (compare Abimelech, Judges 8:31; Revelation 8:1 ff); by others as being due to her husband's early death; and again as a proof of the mother in this case being the stronger personality. Either of the last two reasons may be the correct one, and plenty of parallels from the village names of boys today can be produced to illustrate both explanations. According to 2 Samuel 2:32, her husband was buried at Bethlehem. In 2 Samuel 17:25, "Abigal the daughter of Nahash" is said to be her sister.

See ABIGAIL.

David Francis Roberts

Zetham

ze'-tham (zetham, meaning unknown): A Gershonite Levite (1 Chronicles 23:8; 1 Chronicles 26:22). In the second passage Curtis holds that "the sons of Jehieli" is a gloss; he points the Massoretic Text to read "brethren" instead of "brother," and so has "Jehiel (1 Chronicles 26:22) and his brethren, Zetham and Joel, were over the treasures."

Zethan

ze'-than (zethan, perhaps "olive tree"): A Benjamite (1 Chronicles 7:10), but Curtis holds that he is a Zebulunite (Chron., 145 ff).

Zethar

ze'-thar (zethar; Oppert, Esther, 25, compares Persian zaitar, "conqueror"; see BDB; Septuagint Abataza): A eunuch of Ahasuerus (Esther 1:10).

Zeus

zus (Zeus, the Revised Version margin; the Revised Version (British and American) and the King James Version Jupiter): The supreme god of Hellenic theology, "king of gods and of men." In 168 BC Antiochus Epiphanes, "who on God's altars danced," bent upon the thorough Hellenization of Judea and Jerusalem, sent "an old man of Athens" (or "Geron an Athenian," the Revised Version margin) to pollute the sanctuary in the temple at Jerusalem and to call it by the name of Jupiter Olympius, and that at Gerizim by the name of Jupiter Xenius (2 Macc 6:1 ff). Olympius, from Mt. Olympus, the home of the gods, is the favorite epithet of Zeus, Zeus Olympius being to the Greek world what Jupiter Capitolinus was to the Roman. The same Antiochus commenced the splendid temple of Zeus Olympius, finished under Hadrian. Zeus is also frequently styled Xenius or "Protector of strangers" (Juppiter hospitalis) in classical literature. The epithet is here applied because the people of Gerizim--the Samaritans--were hospitable, probably an ironical statement of the author (compare Luke 9:52 f). Zeus is also in Acts 14:12 f the Revised Version margin for JUPITER (which see).

S. Angus

Zia

zi'-a (zia`, meaning uncertain): A Gadite, possibly the name of a Gadite clan (1 Chronicles 5:13).

Ziba

zi'-ba (tsibha', tsibha' (2 Samuel 16:4 a), meaning unknown; Seiba): A former servant or probably dependent of Saul's house (2 Samuel 9:1), who was brought to David when the king inquired if there was not a member of Saul's family that he could show kindness to (compare David's oath to Jonathan in 1 Samuel 20:14 ff). Ziba tells David of Mephibosheth (Meribbaal), Jonathan's son, who is thereupon taken to the king from Lodebar, East of the Jordan, and given Saul's estate. Ziba is also bidden to till the land and bring in its produce, and "it shall be food for thy master's son," according to Massoretic Text in 2 Samuel 9:10 b; but the Septuagint and Lucian have a better reading, "thy master's household." Mephibosheth himself is to eat at David's table. Ziba is to be assisted in this by his sons and servants; he had 15 sons and 20 servants (9:10).

When David has to leave Jerusalem at the time of Absalom's revolt, Ziba (2 Samuel 16:1–4) takes two asses for members of the king's household to ride on, and 200 loaves and 100 clusters of raisins as provisions for the youths. When asked where Mephibosheth is, he accuses his master of remaining behind purposely in hopes that his father's kingdom would be restored to him. David then confers upon Ziba his master's estate.

After Absalom's death, David sets out to return to Jerusalem from Mahanaim, East of Jordan. Ziba with his sons and servants, as we are told in a parenthesis in 2 Samuel 19:17,2 Samuel 19:18 a (Hebrew verses 18,19a), by means of a ferry-boat goes backward and forward over Jordan, and thus enables the king's household to cross. But he has wrongly accused his master of treacherous lukewarmness toward David, for Mephibosheth meets the king on his return journey to Jerusalem (2 Samuel 19:24–30 (Hebrew verses 25-31)) with signs of grief. When he is asked why he had not joined the king at the time of the latter's flight, he answers that Ziba deceived him, "for thy servant said to him, Saddle me (so read in 2 Samuel 19:26 (Hebrew text, verse 27) with Septuagint and Syriac for Massoretic Text `I will have saddled me') the ass." He then accuses Ziba of falsehood, and David divides the estate between the two, although Mephibosheth is quite willing that Ziba should retain the whole of it.

David Francis Roberts

Zibeon

zib'-e-on (tsibh`on, "hyena"; HPN, 95; Sebegon): A Horite chief (Genesis 36:2,Genesis 36:14,Genesis 36:20,Genesis 36:24,Genesis 36:29; 1 Chronicles 1:38,1 Chronicles 1:40); he is called the "Hivite" in Genesis 36:2 where "Horite" should be read with 36:20,29. In Genesis 36:2,Genesis 36:14 Anah is said to be "the daughter of Zibeon," whereas the Septuagint, the Samaritan Pentateuch, the Syriac, and Lucian have "the son of Zibeon"; compare 1 Chronicles 1:38,1 Chronicles 1:40, where also Anah is Zibeon's son.

Zibia

zib'-i-a (tsibhya', perhaps "gazelle"): A Benjamite (1 Chronicles 8:9).

Zibiah

zib'-i-a (tsibhyah, probably "gazelle"): A woman of Beersheba, mother of King Jehoash (Joash) of Judah (2 Kings 12:1 (Hebrew verse 2); 2 Chronicles 24:1. Codex Alexandrinus and Codex Vaticanus have Abia).

Zichri

zik'-ri (zikhri, meaning uncertain):

(1) Levites:

(a) grandson of Kohath (Exodus 6:21, where some the King James Version editions read wrongly, "Zithri");

(b) an Asaphite (1 Chronicles 9:15), called "Zabdi" in Nehemiah 11:17, where the Septuagint's Codex Alexandrinus has Zechri = Zichri, but the Septuagint's Codex Vaticanus other names; see ZABDI, (4);

(c) a descendant of Eliezer (1 Chronicles 26:25).

(2) Benjamites:

(a) 1 Chronicles 8:19;

(b) 1 Chronicles 8:23;

(c) 1 Chronicles 8:27;

(d) Nehemiah 11:9.

(3) Father of Eliezer, who was one of David's tribal princes (1 Chronicles 27:16).

(4) Father of Amasiah, "who willingly offered himself unto Yahweh" (2 Chronicles 17:16).

(5) Father of Elishaphat, a captain in Jehoiada's time (2 Chronicles 23:1).

(6) "A mighty man of Ephraim," who when fighting under Pekah slew the son of Ahaz, the king of Judah (2 Chronicles 28:7).

(7) A priest in the days of Joiakim (Nehemiah 12:17); the section, Nehemiah 12:14–21, is omitted by the Septuagint's Codex Vaticanus with the exception of "of Maluchi" (12:14); Lucian has Zacharias.

David Francis Roberts

Zid-Kijah

zid-ki'-ja.

See ZEDEKIAH, 5.

Ziddim

zid'-im (ha-tsiddim; Codex Vaticanus ton Turion; Codex Alexandrinus omits): A fortified city in Naphtali (Joshua 19:35), probably represented by the modern Chattin, about 5 miles Northwest of Tiberias, in the opening of the gorge that breaks down seaward North of Qurun Chattin, the traditional Mount of Beatitudes.

Zidon; Zidonians

zi'-don, zi-do'-ni-anz.

See SIDON, SIDONIANS.

Zif

zif.

See ZIV.

Ziha

zi'-ha (tsicha', tsicha' (Nehemiah 7:46), meaning unknown): An overseer of Nethinim (Nehemiah 11:21) who are called (Ezra 2:43; Nehemiah 7:46) "the children (or sons) of Ziha." The Septuagint's Codex Vaticanus and Alexandrinus omit Nehemiah 11:20 f; the Septuagint has Sial, Lucian Siaau; in Nehemiah 7:46; the Septuagint Codex Vaticanus Sea; Codex Alexandrinus has Oiaa; Lucian has Soulai; in Ezra 2:43 the Septuagint's Codex Vaticanus has Southia; Codex Alexandrinus has Souaa; Lucian has Souddaei.

Ziklag

zik'-lag (tsiqelagh, tsiqelagh (2 Samuel 1:1), tsiqelagh (1 Chronicles 12:1,1 Chronicles 12:20); usually in the Septuagint Sekelak, or Sikelag): A town assigned (Joshua 19:5; 1 Chronicles 4:30) to Simeon, but in Joshua 15:31 named, between Hornah and Madmannah, as one of the cities of the Negeb of Judah, "toward the border of Edom." It is said (1 Samuel 27:6) to have remained a royal city. In Nehemiah 11:28 it is in the list of towns reinhabited by the returning children of Judah. Its chief associations are with David. Achish the Philistine king of Gath gave it to David as a residence (1 Samuel 27:6 1 Chronicles 12:1,1 Chronicles 12:20); it was raided by the Amalekites, on whom David took vengeance and so recovered his property (1 Samuel 30:14,1 Samuel 30:26); here the messenger who came to announce Saul's death was slain (2 Samuel 1:1; 2 Samuel 4:10).

The site of this important place is not yet fixed with certainty; Conder proposed Zucheilika, a ruin 11 miles South-Southeast of Gaza, and 4 miles North of Wady es-Sheri'a, which may be the "Brook Besor" (1 Samuel 30:9,1 Samuel 30:10,1 Samuel 30:21); Rowland (1842) proposed `Asluj, a heap of ruins South of Beersheba and 7 miles to the East of Bered. Neither site is entirely satisfactory. See Williams, Holy City, I, 463-68; BR, II, 201, PEF, 288, Sh XX.

E. W. G. Masterman

Zillah

zil'-a (tsillah; Sella): One of Lamech's wives (Genesis 4:19,Genesis 4:22,Genesis 4:23). The name is perhaps connected with tsel, "shadow."

Zillethai

zil'-e-thi, zil-e'-tha-i (tsillethay, meaning uncertain; the King James Version Zilthai):

(1) A Benjamite (1 Chronicles 8:20).

(2) A Manassite who joined David at Ziklag (1 Chronicles 12:20 (Hebrew verse 21)).

Zilpah

zil'-pa (zilpah, meaning uncertain; Zelpha): The ancestress of Gad and Asher (Genesis 30:10,Genesis 30:12; Genesis 35:26; Genesis 46:18), a slave girl of Leah's, given her by Laban (Genesis 29:24; Genesis 30:9). In Ezekiel 48:1–35 the Zilpah tribes have the 5th division toward the South of Palestine and the 6th to the North, a slightly more favorable position than that of the Bilhah tribes.

Zilthai

zil'-thi, zil'-tha-i.

See ZILLETHAI.

Zimmah

zim'-a (zimmah, perhaps "device," "plan"): A Gershonite Levite (1 Chronicles 6:20 (Hebrew, verse 5); also in 6:42 (Hebrew verse 27); 2 Chronicles 29:12). See Curtis, Chronicles, 130, 134 ff.