Zaanan - za'-a-nan (tsa`anan; Sennaar): A place named by Micah in the Shephelah of Judah (1:11). In this sentence the prophet makes verbal play with the name, as if it were derived from yatsa', "to go forth": "The inhabitant (margin "inhabitress") of tsa'anan is not come forth" (yatse'ah). The place is not identical. It is probably the same as ZENAN.ISBE Zaanan.2

Zaanannim; Plain or Oak of

Zaanannim; Plain or Oak of - za-a-nan'-im, elon betsa`anayim; or betsa`anannim Codex Vaticanus Besamiein; Codex Alexandrinus Besananim (Joshua 19:33); in Judges 4:11 Codex Vaticanus translates it as pleonektounton, and Codex Alexandrinus has anapauomenon): In Joshua 19:33 the King James Version reads "Allon to Zaanannim," the Revised Version (British and American) "the oak in Zaanannim," the Revised Version margin "oak (or terebinth) of Bezaanannim." In Judges 4:11 the King James Version reads "plain of Zaanaim," the Revised Version (British and American) "oak in Zaanannim." It is probable that the same place is intended in the two passages. It was a place on the southern border of the territory of Naphtali (Joshua), and near it the tent of Heber the Kenite was pitched (Judges). The absence of the article before 'elon shows that the "be" is not the preposition before "z", but the first letter of the name, which accordingly should be read "Bezaanannim." We should naturally look for it near Adami and Nekeb. This agrees also with the indications in Judges, if the direction of Sisera's flight suggested in MEROZ (which see) is correct. The Kadesh, then, of Judges 4:11 may be represented by the ruin Qadish on the western shore of the Sea of Galilee; and in the name Khirbet Bessum, about 3 miles Northeast of Tabor, there is perhaps an echo of Bezaanannim.ISBE Zaanannim; Plain or Oak of.2

W. EwingISBE Zaanannim; Plain or Oak of.3

Zaavan

Zaavan - za'-a-van (za`-awan, meaning unknown): A Horite descendant of Seir (Genesis 36:27; 1 Chronicles 1:42). In 1 Chronicles, Lucian has Zauan = Samaritan z-w-`-n i.e. Zaw`an, from a root meaning "to tremble," "fear" (see ..., BDB). King James Version has "Zavan" in 1 Chronicles.ISBE Zaavan.2

Zabad

Zabad - za'-bad (zabhadh, perhaps a contraction for (1) zebhadhyah, "Yahweh has given," i.e. Zebadiah; or (2) zabhdi'el, "El (God) is my gift" (HPN, 222 f); Zabed(t), with many variants):ISBE Zabad.2

(1) A Jerahmeelite (1 Chronicles 2:36-37), son of Nathan (see NATHAN,IV ).ISBE Zabad.3

(2) An Ephraimite, son of Tahath (1 Chronicles 7:21).ISBE Zabad.4

(3) Son of Ahlai (1 Chronicles 11:41) and one of David's mighty men (the name is wanting in 2 Samuel 23:24-29).ISBE Zabad.5

(4) Son of Shimeath the Ammonitess (2 Chronicles 26:1-23); he was one of the murderers of King Joash of Judah; called "Jozacar" in 2 Kings 12:21 (Hebrew verse 22). Perhaps the name in Chronicles should be Zacar (zakhar),ISBE Zabad.6

(5) Name of three men who had married foreign wives: (a) son of Zattu (Ezra 10:27)= "Sabathus" of 1 Esdras 9:28; (b) son of Hashum (Ezra 10:33) = "Sabanneus" of 1 Esdras 9:33; (c) son of Nebo (Ezra 10:43) = "Zabadeas" of 1 Esdras 9:35.ISBE Zabad.7

David Francis RobertsISBE Zabad.8

Zabadaeans

Zabadaeans - zab-a-de'-anz (Zabadaioi; the King James Version Zabadeans; Oesterley, in Charles, Apocrypha, I, 112, prefers, on what seems insufficient evidence, to read "Gabadeans"; Josephus (Ant., XIII, v, 10) by an obvious error has "Nabateans"): According to 1 Maccabees 12:31, an Arabian tribe, defeated and spoiled by Jonathan after his victory in Hamath and before he came to Damascus. There is an ez-Zebedani about 25 miles Northwest of Damascus (now a station on the railway to Beirut), on the eastern slope of the Anti-Lebanon range. This town may very well have preserved the name of the Zabadaeans, and its situation accords nicely with Jonathan's movements in 1 Maccabees 12.ISBE Zabadaeans.2

Burton Scott EastonISBE Zabadaeans.3

Zabadaias

Zabadaias - zab-a-da'-yas. The King James Version = the Revised Version (British and American) ZABADEAS (which see)ISBE Zabadaias.2

Zabadeas

Zabadeas - zab-a-de'-as (Zabadaias; the King James Version Zabadaias): One of the sons of Nooma who put away their foreign wives (1 Esdras 9:35) = "Zabad" of Ezra 10:43.ISBE Zabadeas.2

Zabbai

Zabbai - zab'-a-i, zab'-i ( zabbay, meaning unknown; Zabou):ISBE Zabbai.2

(1) One of those who had married foreign wives (Ezra 10:28) = "Jozabdus" of 1 Esdras 9:29.ISBE Zabbai.3

(2) Father of Baruch (Nehemiah 3:20). The Qere has zakkay = "Zaccai"of Ezra 2:9; Nehemiah 7:14.ISBE Zabbai.4

Zabbud

Zabbud - zab'-ud (zabbudh, meaning uncertain; Ezra 8:14, where Kere is zakkur and Kethibh is zabhudh = "Zabud"; 1 Esdras 8:40 has "Istalcarus"): A companion of Ezra on his journey from Babylon to Jerusalem.ISBE Zabbud.2

Zabdeus

Zabdeus - zab-de'-us (Zabdaios): In 1 Esdras 9:21 = "Zebadiah" of Ezra 10:20.ISBE Zabdeus.2

Zabdi

Zabdi - zab'-di (zabhdi>, perhaps "(a) gift of Yahweh" or "my gift" = New Testament "Zebedee"):ISBE Zabdi.2

(1) An ancestor of Achan (Joshua 7:1, 17-18). Some Septuagint manuscripts and 1 Chronicles 2:6 have "Zimri" (zimri); "the confusion of the Hebrew letter beth (b) and the Hebrew letter mem (m) is phonetic; the confusion of the Hebrew letter daleth (d) and the Hebrew letter resh (r) is graphic" (Curtis, Chronicles, 86).ISBE Zabdi.3

See ZIMRI, (3).ISBE Zabdi.4

(2) A Benjamite, son of Shimei (1 Chronicles 8:19), and possibly a descendant of Ehud (Curtis).ISBE Zabdi.5

(3) "The Shiphmite," one of David's officers who had charge of the wine-cellars (1 Chronicles 27:27). The Septuagint's Codex Vaticanus has Zachrei (probably Zichri).ISBE Zabdi.6

(4) An ancestor of Mattaniah (Nehemiah 11:17). Luc. and 1 Chronicles 9:15 have "Zichri."ISBE Zabdi.7

See ZICHRI, I, 2.ISBE Zabdi.8

David Francis RobertsISBE Zabdi.9

Zabdiel

Zabdiel - zab'-di-el (zabhdi'el, "my gift is El (God)"; Zabdiel):ISBE Zabdiel.2

(1) Father of Jashobeam (1 Chronicles 27:2), or rather Ishbaal (Curtis, Chronicles, 290 f).ISBE Zabdiel.3

(2) An overseer of the priests (Nehemiah 11:14).ISBE Zabdiel.4

(3) An Arabian who beheaded Alexander Balas and sent his head to Ptolemy (1 Maccabees 11:17).ISBE Zabdiel.5

Zabud

Zabud - za'-bud (zabhudh, "bestowed"):ISBE Zabud.2

(1) A son of Nathan (the prophet, probably) said in Kings to be chief minister to Solomon and also the king's friend (1 Kings 4:5; 1 Chronicles 2:36). The American Revised Version margin has "priest" for "chief minister." Benzinger (Kurz. Hand-Commentary, 18) holds that "this expression is a marginal gloss here," while Kittel (Handkomm., 31) holds it to be genuine, though it is wanting in the Septuagint. Some suggest cokhen (see SHEBNA) for kohen. The expression "king's friend" (compare 2 Samuel 15:37; 16:16) is, says Kittel, an old Canaanite title, found also in the Tell el-Amarna Letters.ISBE Zabud.3

(2) See ZACCUR, (4); PRIESTS AND LEVITES.ISBE Zabud.4

David Francis RobertsISBE Zabud.5

Zabulon

Zabulon - zab'-u-lon (Zaboulon): Greek form of "Zebulun" of Matthew 4:13, 16; Revelation 7:8 the King James Version.ISBE Zabulon.2

Zaccai

Zaccai - zak'-a-i, zak'-i.ISBE Zaccai.2

See ZABBAI, (2).ISBE Zaccai.3

Zacchaeus

Zacchaeus - za-ke'-us (Zakchaios, from zakkay, "pure"):ISBE Zacchaeus.2

(1) A publican with whom Jesus lodged during His stay in Jericho (Luke 19:1-10). He is not mentioned in the other Gospels. Being a chief publican, or overseer, among the tax-gatherers, Zaccheus had additional opportunity, by farming the taxes, of increasing that wealth for which his class was famous. Yet his mind was not entirely engrossed by material considerations, for he joined the throng which gathered to see Jesus on His entrance into the city. Of little stature, he was unable either to see over or to make his way through the press, and therefore scaled a sycomore tree. There he was singled out by Jesus, who said to him, "Zacchaeus, make haste, and come down; for to-day I must abide at thy house" (Luke 19:5). The offer thus frankly made by Jesus was accepted eagerly and gladly by Zaccheus; and the murmurings of the crowd marred the happiness of neither. How completely the new birth was accomplished in Zaccheus is testified by his vow to give half of his goods to the poor, and to make fourfold restitution where he had wrongfully exacted. The incident reveals the Christian truth that just as the publican Zaccheus was regarded by the rest of the Jews as a sinner and renegade who was unworthy to be numbered among the sons of Abraham, and was yet chosen by our Lord to be His host, so the social outcast of modern life is still a son of God, within whose heart the spirit of Christ is longing to make its abode. "For the Son of man came to seek and to save that which was lost" (Luke 19:10).ISBE Zacchaeus.3

(2) An officer of Judas Maccabeus (2 Maccabees 10:19).ISBE Zacchaeus.4

(3) A Zaccheus is mentioned in the Clementine Homilies (iii.63) as having been a companion of Peter and appointed bishop of Caesarea.ISBE Zacchaeus.5

(4) According to the Gospel of the Childhood, by Thomas, Zaccheus was also the name of the teacher of the boy Jesus.ISBE Zacchaeus.6

C. M. KerrISBE Zacchaeus.7

Zacchur

Zacchur - zak'-ur.ISBE Zacchur.2

See ZACCUR.ISBE Zacchur.3

Zaccur

Zaccur - zak'-ur (zakkur, perhaps "ventriloquist" (Gray, Nu, 137)):ISBE Zaccur.2

(1) Father of Shammua the Reubenite spy (Numbers 13:4).ISBE Zaccur.3

(2) A Simeonite (1 Chronicles 4:26); the King James Version "Zacchur."ISBE Zaccur.4

(3) Levites: (a) a Merarite (1 Chronicles 24:27); (b) a "son" of Asaph (1 Chronicles 25:2, 10; Nehemiah 12:35); (c) Nehemiah 10:12 (Hebrew verse 13), and probably the same as in Neb 13:13, father of Hanan.ISBE Zaccur.5

(4) A marginal reading in Ezra 8:14 for Zabbud where Kethibh is really "Zabud".ISBE Zaccur.6

See ZABBUD.ISBE Zaccur.7

(5) Son of Imri and one of the builders of Jerusalem (Nehemiah 3:2).ISBE Zaccur.8

David Francis RobertsISBE Zaccur.9

Zachariah

Zachariah - zak-a-ri'-a (Zacharias; the King James Version, Zacharias):ISBE Zachariah.2

(1) The son of Barachiah, who, Jesus says, was slain between the temple and the altar (Matthew 23:35; Luke 11:51). The allusion seems to be to the murder of Zechariah, the son of Jehoiada (2 Chronicles 24:20 ff). In this case "Barachiah" would seem to be a gloss which has crept into the text through confusion with the name of the father of the prophet Zechariah, BERECHIAH (which see).ISBE Zachariah.3

(2) See ZECHARIAH.ISBE Zachariah.4

Zacharias (1)

Zacharias (1) - zak-a-ri'-as (Zacharias):ISBE Zacharias (1).2

(1) One of the "rulers of the temple" at the time of Josiah's Passover (1 Esdras 1:8) = "Zechariah" of 2 Chronicles 35:8.ISBE Zacharias (1).3

(2) One of the "holy singers" at Josiah's Passover (1 Esdras 1:15); the name stands in place of "Heman" in 2 Chronicles 35:15.ISBE Zacharias (1).4

(3) In 1 Esdras 6:1; 7:3 = the prophet Zechariah.ISBE Zacharias (1).5

(4) One of the sons of Pharos who returned with Ezra at the head of his family (1 Esdras 8:30) = "Zechariah" of Ezra 8:3, and perhaps identical with (5).ISBE Zacharias (1).6

(5) One of the "men of understanding" with whom Ezra consulted when he discovered the absence of priests and Levites (1 Esdras 8:44) = "Zechariah" of Ezra 8:16, and perhaps identical with (6).ISBE Zacharias (1).7

(6) Zacharias (omitted in the King James Version), who stood on Ezra's left hand as he expounded the Law (1 Esdras 9:44) = "Zechariah" of Nehemiah 8:4.ISBE Zacharias (1).8

(7) One of the sons of Babi who went up at the head of his family with Ezra (1 Esdras 8:37) = "Zechariah" of Ezra 8:11.ISBE Zacharias (1).9

(8) One of the sons of Elam who had taken foreign wives (1 Esdras 9:27) = "Zechariah" of Ezra 10:26.ISBE Zacharias (1).10

(9) The father of Joseph, one of the "leaders of the people" under Judas (1 Maccabees 5:18, 56).ISBE Zacharias (1).11

(10) The King James Version = the Revised Version (British and American) "Zarains" (1 Esdras 5:8).ISBE Zacharias (1).12

(11) The King James Version = the Revised Version (British and American) "Zachariah" of Matthew 23:35.ISBE Zacharias (1).13

S. AngusISBE Zacharias (1).14

Zacharias (2)

Zacharias (2) - (Zacharias): Father of John the Baptist (Luke 1:5, etc.). He was a priest of the course of ABIJAH (which see), of blameless life, who in his old age was still childless. But on one occasion when it was the turn of the course of Abijah to minister in the temple (see TEMPLE), Zacharias was chosen by lot to burn incense. While engaged in this duty he was visited by Gabriel, who announced to him that he should become the father of the precursor of the Messiah. Zacharias received the promise incredulously and was punished by being stricken mute. When, however, the child was born and Zacharias had obeyed the injunction of Gabriel by insisting on the name John, his powers of speech returned to him. According to Luke 1:67-79, Zacharias was the author of the hymn Benedictus, which describes God's deliverance of Israel in language drawn entirely from the Old Testament, and which is unaffected by the later Christian realization that the Kingdom is also for Gentiles.ISBE Zacharias (2).2

Elisabeth, his wife, was of the daughters of Aaron (Luke 1:5) and kinswoman of the Virgin (Luke 1:36; the relationship is altogether obscure). According to Luke 1:42-45, she was one of those who shared in the secret of the Annunciation. A few manuscripts in Luke 1:46 ascribe the Magnificat to her, but this seems certainly erroneous. See especially Zahn, Evangelium des Lucas, 98-101 and 745-751 (1913).ISBE Zacharias (2).3

Burton Scott EastonISBE Zacharias (2).4

Zachary

Zachary - zak'-a-ri (Latin Zacharias): the King James Version and the Revised Version (British and American) in 2 Esdras 1:40 = the prophet Zechariah.ISBE Zachary.2

Zacher

Zacher - za'-ker.ISBE Zacher.2

See ZACHER.ISBE Zacher.3

Zadok

Zadok - za'-dok (tsadowq, once tsadhoq (1 Kings 1:26), similar to tsaddiq, and tsadduq, post-Biblical, meaning justus, "righteous"; Septuagint Sadok): Cheyne in Encyclopedia Biblica suggests that Zadok was a modification of a Gentilic name, that of the Zidkites the Negeb, who probably derived their appellation from the root ts-d-q, a secondary title of the god they worshipped. At the same time Cheyne admits that cultivated Israelites may have interpreted Zadok as meaning "just," "righteous"--a much more credible supposition.ISBE Zadok.2

(1) Zadok the son of Ahitub (2 Samuel 8:17)--not of Ahitub the ancestor of Ahimelech (1 Samuel 14:3) and of Abiathar, his son (1 Samuel 22:20).ISBE Zadok.3

(2) Zadok father of Jerusha, mother of Jotham, and wife of Uzziah king of Judah (2 Kings 15:33; 2 Chronicles 27:1).ISBE Zadok.4

(3) Zadok the son of Ahitub and father of Shallum (1 Chronicles 6:12) or Meshullam (Nehemiah 11:11), and the ancestor of Ezra (Nehemiah 7:1-2).ISBE Zadok.5

(4) Zadok the son of Baana, a wall-builder in the time of Nehemiah (Nehemiah 3:4), and probably one of the signatories to the covenant made by the princes, priests and Levites of Israel (Nehemiah 10:21)--in both places his name occurring immediately after that of Meshezabel.ISBE Zadok.6

(5) Zodak the son of Immer, and, like the preceding, a repairer of the wall (Nehemiah 3:29).ISBE Zadok.7

(6) Zodak a scribe in the time of Nehemiah (13:13). Whether this was the same as either of the two preceding cannot be determined.ISBE Zadok.8

The first of these filled a larger place in Old Testament history than either of the others; and to him accordingly the following paragraphs refer. They set forth the accounts given of him first in Samuel and Kings and next in Chronicles; after which they state and criticize the critical theory concerning him.ISBE Zadok.9

1. In Samuel and Kings: (1) In these older sources Zodak first appears in David's reign, after Israel and Judah were united under him, as joint occupant with Ahimelech of the high priest's office and his name taking precedence of that of his colleague Ahimelech, the son of Abiathar (2 Samuel 8:17).ISBE Zadok.10

(2) On David's flight from Jerusalem, occasioned by Absalom's rebellion, Zadok and Abiathar (now the joint high priest), accompanied by the whole body of the Levites, followed the king across the Kidron, bearing the Ark of the Covenant, which, however, they were directed to carry back to the city, taking with them their two sons, Ahimaaz the son of Zadok, and Jonathan the son of Abiathar, to act as spies upon the conduct of the rebels and send information to the king (2 Samuel 15:24-36; 2 Samuel 17:15, 17-21).ISBE Zadok.11

(3) On the death of Absalom, Zodak and Abiathar were employed by David as intermediaries between himself and the elders of Judah to consult about his return to the city, which through their assistance was successfully brought about (2 Samuel 19:11).ISBE Zadok.12

(4) When, toward the end of David's life, Adonijah the son of Haggith, and therefore the crown prince, put forward his claim to the throne of all Israel, taking counsel with Joab and Abiathar, Zodak along with Benaiah, the son of Jehoiada, and Nathan the prophet, espoused the cause of Solomon, Bathsheba's son, and acting on David's instructions anointed him as king in Gihon (1 Kings 1:8, 26, 32-45).ISBE Zadok.13

(5) Accordingly, when Solomon found himself established on the throne, he put Zodak in the room of Abiathar, i.e. made him sole high priest, while retaining Abiathar in the priestly office, though deposed from a position of coordinate authority with Zodak (1 Kings 2:26-27, 35; 4:4).ISBE Zadok.14

2. In Chronicles: (1) As in the earlier sources so in these, Zodak's father was Ahitub and his son Ahimaaz--the information being added that they were all descendants from Aaron through Eleazar (1 Chronicles 6:50-53).ISBE Zadok.15

(2) Among the warriors who came to Hebron to turn the kingdom of Saul to David was "Zodak, a young man mighty of valor," who was followed by 22 captains of his father house (1 Chronicles 12:26-28).ISBE Zadok.16

(3) Along with Abiathar and the Levites, Zodak was directed by David to bring up the Ark from the house of Obed-edom to the tent pitched for it on Mt. Zion, when Zodak was appointed to officiate at Gibeon, while Abiathar, it is presumed, ministered in Jerusalem (1 Chronicles 15:11; 16:39).ISBE Zadok.17

(4) Toward the end of David's reign Zodak and Abimelech the son of Abiathar acted as priests, Zodak as before having precedence (1 Chronicles 18:16).ISBE Zadok.18

(5) To them was committed by the aged king the task of arranging the priests and Levites according to their several duties, it being intimated by the narrator that Zodak was of the sons of Eleazar, and Ahimelech (in 1 Chronicles 18:16, named Abiathar; see above) of the sons of Ithamar (1 Chronicles 24:3). In 1 Chronicles 24:6 Ahimelech is called the son of Abiathar, while in 18:16, Abiathar's son is Abimelech--which suggests that the letters "b" and "h" were interchangeable in the name of Abiathar's sons.ISBE Zadok.19

(6) When Solomon was anointed king, Zodak was anointed (sole) priest (1 Chronicles 29:22).ISBE Zadok.20

Obviously a large measure of agreement exists between the two narratives. Yet some points demand explanation.ISBE Zadok.21

3. Harmony of the Accounts: (1) The seeming discrepancy between the statements in the earlier sources, that Zodak's colleague in the high priest's office is first named Ahimelech (2 Samuel 8:17) and afterward Abiathar (2 Samuel 15:24), should occasion little perplexity. Either Ahimelech and Abiathar were one and the same person--not an unlikely supposition (see above); or, what is more probable, Abiathar was Ahimelech's son and had succeeded to his father's office.ISBE Zadok.22

(2) Zodak's appearance as a young soldier among the captains who brought David to Jerusalem (assuming that Zodak the soldier was Zodak the priest, which is not absolutely certain) need create no difficulty, if Zodak was not then of age to succeed his father in the priestly office. The earlier sources do not make Zodak an acting priest till after David's accession to the throne of all Israel.ISBE Zadok.23

(3) Neither should it prove an insoluble problem to explain how, soon after David's accession to the throne of Judah and Israel, Zodak should be found engaged along with Abiathar in bringing up the Ark to Mt. Zion, as by this time Zodak had obviously entered on the high-priestly office, either in succession to or as colleague of his father.ISBE Zadok.24

(4) That Zodak was left to officiate at Gibeon where the tabernacle was, while Abiathar was selected to exercise office in the capital, in no way conflicts with the earlier account and seems reasonable as a distribution of official duties. Why Zodak was sent to Gibeon, where the tabernacle was, and not kept at Jerusalem whither the Ark had been brought, he being always named before Abiathar and probably looked upon as the principal high priest, may have had its reason either in the fact that the king regarded Gibeon as the central sanctuary for national worship, the tabernacle being there (Solomon obviously did; see 2 Chronicles 1:3), and therefore as the proper place for the principal high priest; or in the fact that Zodak was younger than Abiathar and therefore less fitted than his older colleague to be at court, as an adviser to the king.ISBE Zadok.25

(5) That toward the end of David's reign, not Abiathar, but his son Ahimelech (or Abimelech), should be introduced as joint high priest with Zodak will not be surprising, if Abiathar was by this time an old man, as his father was at the beginning of David's reign. That grandfather and grandson should have the same name is as likely to have been common then as it is today.ISBE Zadok.26

(6) That Zodak should have been appointed sole high priest on Solomon's accession (1 Chronicles 29:22) is not inconsistent with the statement (1 Kings 4:4) that under Solomon Zodak and Abiathar were priests. Abiathar might still be recognized as a priest or even as a high priest, though no longer acting as such. The act of deposition may have affected his son Ahimelech as well, and if both father and son were degraded, perhaps this was only to the extent of excluding them from the chief dignity of high priest.ISBE Zadok.27

4. The Higher Critical Theory: The higher criticism holds: (1) that the Zadok of David's reign was not really an Aaronite descended from Eleazar through Ahitub, who was not Zadok's father but Ahimelech's (Gray in EB, article "Ahitub"), but an adventurer, a soldier of fortune who had climbed up into the priest's office, though by what means is not known (Wellhausen, GJ, 145); (2) that up till Zadok's appearance the priesthood had been in Ithamar's line, though, according to the insertion by a later writer in the text of 1 Samuel 2:1-36 (see 1 Samuel 2:27 ff), in Eli's day it was predicted that it should pass from Eli's house and be given to another; (3) that when Abiathar or Ahimelech or both were deposed and Zadok instituted sole high priest by Solomon, this fictitious prophecy was fulfilled--though in reality there was neither prophecy nor fulfillment; (4) that during the exile Ezekiel in his sketch of the vision-temple represented the Zadokites as the only legitimate priests, while the others of the line of A were degraded to be Levites; (5) that in order to establish the legitimacy of Zadok the writer of the Priestly Code (P) invented his Aaronic descent through Eleazar and inserted the fictitious prophecy in 1 Samuel.ISBE Zadok.28

5. Criticism of This Theory: (1) This theory proceeds upon the assumption, not that the Chronicler was a post-exilic writer (which is admitted), but that he deliberately and purposely idealized and to that extent falsified the past history of his people by ascribing to them a faithful adherence to the Levitical institutions of the Priestly Code, which, according to this theory, were not then in existence--in other words by representing the religious institutions and observances of his own age as having existed in the nation from the beginning. Were this theory established by well-accredited facts, it would doubtless require to be accepted; but the chief, if not the only, support it has is derived from a previous reconstruction of the sacred text in accordance with theory it is called on to uphold.ISBE Zadok.29

(2) That the father of Zadok was not Ahitub, a priest of the line of Eleazar, is arrived at by declaring the text in 2 Samuel 8:17 to have been intentionally corrupted, presumably by a late redactor, the original form of the verse having been, according to criticism (Wellhausen, TBS, 176 f): "Abiathar the son of Ahimelech, the son of Ahitub, and Zadok were priests." But if this was the original form of the words it is not easy to explain why they should have been so completely turned round as to say the opposite, namely, that Ahimelech was the son of Abiathar, and that Ahitub was the father of Zadok., when in reality he was the father of Ahimelech. If, as Cornill admits (Einl, 116), the Chronicler worked "with good, old historical material," it is not credible that he made it say the opposite of what it meant.ISBE Zadok.30

(3) If Zadok was not originally a priest, but only a military adventurer, why should David have made him a priest at all? Wellhausen says (GI, 20) that when David came to the throne he "attached importance to having as priests the heirs of the old family who had served the Ark at Shiloh." But if so, he had Abiathar of the line of Ithamar at hand, and did not need to go to the army for a priest. If, however, it be urged that in making Zadok a priest he gave him an inferior rank to Abiathar, and sent him to Gibeon where the tabernacle was, why should both sources so persistently place Zadok before Abiathar?ISBE Zadok.31

(4) If Zadok was originally a soldier not connected with the priesthood, and only became a priest after David came to Jerusalem, why should the earlier source have omitted to record this, when no reason existed, so far as one can discover, why it should have been left out? And why should the priestly disposed Chronicler have incorporated this in his narrative when all his inclinations should have moved him to omit it, more especially when he was intending to invent (according to the critical theory) for the young warrior an Aaronite descent?ISBE Zadok.32

(5) That the prediction of the fall of Eli's house (1 Samuel 2:27-36) was inserted by a late writer to justify its supersession by the line of Zadok has no foundation except the presupposition that prediction is impossible, which fair-minded criticism cannot admit. The occurrence of the word "anointed" it is contended, presupposes the monarchy. This, however, it only predicts; and at the most, as Driver sees (Introduction, 164), cannot prove the fictitious character of the prophecy, but merely that it has been "recast by the narrator and colored by the associations with which he himself is familiar"; and even this is entirely hypothetical.ISBE Zadok.33

(6) Ezekiel's reference to Zadok's descendants as the only legitimate priests in the vision-temple does not prove that Zadok himself was a soldier who climbed up into the priesthood. Even if the critical interpretation of the vision-temple were correct, it in no way affects the personality of Zadok, and certainly does not disprove his original connection with the priesthood or his descent from Eleazar.ISBE Zadok.34

T. WhitelawISBE Zadok.35

Zaham

Zaham - za'-ham (zaham, meaning uncertain; Septuagint Codex Alexandrinus Zalam, Codex Vaticanus Rhoollam): A son of King Rehoboam (2 Chronicles 11:19).ISBE Zaham.2

Zain

Zain - za'-in.ISBE Zain.2

See ZAYIN.ISBE Zain.3

Zair

Zair - za'-ir (tsa`ir; Zeior): When he invaded Edom, we are told that Joram passed over to Zair and all his chariots with him (2 Kings 8:21). In the parallel passage (2 Chronicles 21:9), "with his captains" (`im sarayw) takes the place of "to Zair" (tsa`irah), probably a copyist's corruption. The place has not been identified. Some have thought that Mt. Seir is intended; others that it means the town of Zoar. Conder suggested ez-Zuweirah, Southeast of the Dead Sea. If Zoar lay in this direction, it is the way by which an invading army might enter Edom.ISBE Zair.2

Zaketan

Zaketan - zar'-e-tan (tsarethan): the King James Version Joshua 3:16 for ZARETHAN (which see).ISBE Zaketan.2

Zalaph

Zalaph - za'-laf (tsalaph, "caper-plant"): Father of Hanun, one of the repairers of the wall (Nehemiah 3:30).ISBE Zalaph.2

Zalmon

Zalmon - zal'-mon (tsalmon; Selmon, oros Ermon; the King James Version Salmon (Psalms 68:14)):ISBE Zalmon.2

(1) From the slopes of Mt. Zalmon, Abimelech and his followers gathered the wood with which they burned down "the stronghold of the house of El-berith," which may have been the citadel of Shechem (Judges 9:46). The mountain therefore was not far from the city; but no name resembling this has yet been recovered in Mt. Ephraim. It is just possible that in the modern Arabic name of Mt. Ebal, es-Sulemiyeh, there may be an echo of Zalmon. It is precisely to this mountain, especially to the western slopes, that one would expect Abimelech and his people to go for the purpose in view. The name occurs again in Psalms 68:14, a passage of admitted difficulty. Snow in Palestine is mainly associated with Mt. Hermon, where it may be seen nearly all the year round; hence, doubtless the Greek reading "Mt. Hermon" in Judges. But snow is well known among the uplands in winter; and the Psalmist may simply have meant that the kings were scattered like snowflakes in the wind on Mt. Zalmon. We need not therefore look to Bashan or elsewhere for the mountain. The locality is fixed by the narrative in Jgs.ISBE Zalmon.3

(2) One of David's heroes (2 Samuel 23:28).ISBE Zalmon.4

See ILAI.ISBE Zalmon.5

W. EwingISBE Zalmon.6

Zalmonah

Zalmonah - zal-mo'na (tsalmonah, "gloomy"): A desert camp of the Israelites, the first after Mt. Hor (Numbers 33:41-42). The name "suggests some gloomy valley leading up to the Edomite plateau."ISBE Zalmonah.2

See WANDERINGS OF ISRAEL.ISBE Zalmonah.3

Zalmunnah

Zalmunnah - zal-mun'-a.ISBE Zalmunnah.2

See ZEBAH AND ZALMUNNA.ISBE Zalmunnah.3

Zambis

Zambis - zam'-bis: the King James Version = the Revised Version (British and American) ZAMBRI (which see).ISBE Zambis.2

Zambri

Zambri - zam'-bri (Codex Vaticanus Zambrei, Codex Alexandrinus Zambris; the King James Version Zambis, from Aldine Zambis) :ISBE Zambri.2

(1) One of the sons of Ezora who put away their foreign wives (1 Esdras 9:34) = "Amariah" of Ezra 10:42.ISBE Zambri.3

(2) The King James Version = the Revised Version (British and American) "Zimri" of 1 Maccabees 2:26.ISBE Zambri.4

Zamoth

Zamoth - za'-moth, za'-moth (Zamoth): The head of a family, some members of which married. foreign wives (1 Esdras 9:28) = "Zattu" of Ezra 10:27; called "Zathui" in 1 Esdras 5:12 and "Zathoes" (the King James Version "Zathoe") in 1 Esdras 8:32.ISBE Zamoth.2

Zamzummim

Zamzummim - zam-zum'-im (zam-zummim): A race of giants who inhabited the region East of the Jordan afterward occupied by the Ammonites who displaced them. They are identified with the Rephaim (Deuteronomy 2:20). They may be the same as the Zuzim mentioned in connection with the Rephaim in Genesis 14:5.ISBE Zamzummim.2

See REPHAIM.ISBE Zamzummim.3

Zanoah

Zanoah - za-no'-a (zanoach; Codex Vaticanus Tano; Codex Alexandrinus Zano):ISBE Zanoah.2

(1) A town in the Judean Shephelah, grouped with Eshtaol, Zorah and Ashnah (Joshua 15:34). The Jews reoccupied the place after the exile (Nehemiah 11:30). Here it is named between Jarmuth and Adullam. The inhabitants assisted in rebuilding the walls of Jerusalem, repairing the valley gate (Nehemiah 3:13). Eusebius (in Onomasticon) places it at Zanna, in the district of Eleutheropolis on the Jerusalem road. It is represented by the modern Zanu`a, about 10 miles North of Belt Jibrin (Eleutheropolis).ISBE Zanoah.3

(2) (Codex Vaticanus Zakanaeim; Codex Alexandrinus Zano): A place in the mountains (Joshua 15:56) of which Jekuthiel was the "father" or founder (1 Chronicles 4:18). It may be identified with Zenuta, a ruined site on a hill about 12 miles South of Hebron.ISBE Zanoah.4

W. EwingISBE Zanoah.5

Zaphenath-paneah, Zaphnath-paaneah

Zaphenath-paneah, Zaphnath-paaneah - zaf-e'-nath-pa-ne'-a, zaf'-nath-pa-a-ne'a (tsaphenath pa`aneach; Egyptian Zoph-ent-pa-ankh; Septuagint D, Psonthomphantch, "the one who furnishes the nourishment of life," i.e. the chief steward of the realm): The name given Joseph by the Egyptian king by whom he was promoted, probably the Hyksos king Aphophis (Genesis 41:45).ISBE Zaphenath-paneah, Zaphnath-paaneah.2

See JOSEPH.ISBE Zaphenath-paneah, Zaphnath-paaneah.3

Zaphon

Zaphon - za'-fon (tsaphon; Codex Vaticanus Saphan; Codex Alexandrinus Saphon): A city on the East of the Jordan in the territory of Gad (Joshua 13:27). It is named again in Judges 12:1 as the place where the elders of Gilead gathered to meet with Jephthah (tsaphonah should be translated "to Zaphon," not "northward"). It must have lain well to the North of Gad. According to the Talmud Amathus represented Zaphon (Neubauer, Geog. du Talmud, 249). Here sat one of the Synedria created by Gabinius (Ant., XIV, v, 4). It was a position of great strength (B J, I, iv, 2). Eusebius, Onomasticon places it 21 Roman miles S. of Pella. This is the modern Tell 'Amateh, on the south bank of Wady er-Rujeib, 15 miles South of Pella, and nearly 5 miles North of the Jabbok. Buhl (GAP, 259) objects to the identification that Tell 'Amateh corresponds to the Asophon of Josephus (Ant., XIII, xii, 5). But this objection does not seem well founded.ISBE Zaphon.2

W. EwingISBE Zaphon.3

Zara

Zara - za'-ra (Zara): the King James Version (Matthew 1:3) = Greek form of ZERAH (which see).ISBE Zara.2

Zaraces

Zaraces - zar'-a-sez: the King James Version = the Revised Version (British and American) ZARAKES (which see).ISBE Zaraces.2

Zarah

Zarah - za'-ra.ISBE Zarah.2

See ZERAH(1).ISBE Zarah.3

Zaraias

Zaraias - za-ra'-yas, za-ri'-as (Zaraias):ISBE Zaraias.2

(1) One of the leaders in the Return along with Zerubbabel (1 Esdras 5:8) = "Seraiah" of Ezra 2:2 and "Azariah" of Nehemiah 7:7 = the King James Version ZACHARIAS (which see).ISBE Zaraias.3

(2) An ancestor of Ezra in 1 Esdras 8:2 (omitted in Codex Vaticanus and Swete) = "Zerahiah" of Ezra 7:4 and apparently= "Arna" of 2 Esdras 1:2.ISBE Zaraias.4

(3) The father of Eliaonias, the leader of the sons of Phaath Moab under Ezra (1 Esdras 8:31)= "Zerahiah" of Ezra 8:4.ISBE Zaraias.5

(4) One of "the sons of Saphatias" who went up with Ezra (1 Esdras 8:34) = "Zebadiah" of Ezra 8:8.ISBE Zaraias.6

Zarakes

Zarakes - zar'-a-kez (Codex Alexandrinus and Fritzsche, Zarakes; Codex Vaticanus and Swete, Zarios; Vulgate (Jerome's Latin Bible, 390-405 A.D.) Zaracelem; the King James Version Zaraces): Occurs in the difficult passage, 1 Esdras 1:38, as the equivalent of Jehoahaz (2 Kings 23:34) and Joahaz (2 Chronicles 36:4), the brother of Eliakim (Jehoiakim or JOAKIM (which see)). According to 1 Esdras 1:38, Joakim apparently apprehended his brother, Zarakes, and brought him up out of Egypt, whither he must have been previously taken by Necoh, whereas 2 Kings and 2 Chronicles only state that Necoh took Joahaz (Zarakes) to Egypt.ISBE Zarakes.2

Zardeus

Zardeus - zar-de'-us (Codex Alexandrinus Zardaias; Codex Vaticanus Swete and Fritzsche, Zeralias; the King James Version Sardeus): One of the sons of Zamoth who had married "strange wives" (1 Esdras 9:28) = "Aziza" of Ezra 10:27.ISBE Zardeus.2

Zareah

Zareah - za'-re-a, za-re'-a (tsor`ah): the King James Version in Nehemiah 11:29 for ZORAH (which see).ISBE Zareah.2

Zareathites

Zareathites - za-re'a-thits.ISBE Zareathites.2

See ZORATHITES.ISBE Zareathites.3

Zared

Zared - za'-red (zaredh (in pause)).ISBE Zared.2

See ZERED.ISBE Zared.3

Zarephath

Zarephath - zar'-e-fath (tsarephath; Sarepta): The Sidonian town in which Elijah was entertained by a widow after he left the brook Cherith (1 Kings 17:9 ff). Obadiah refers to it as a Canaanite (probably meaning Phoenicia) town (Obadiah 1:20). It appears in the Greek form Sarepta in Luke 4:26 (the King James Version), and is said to be in the land of Sidon. Josephus (Ant., VIII, xiii, 2) says it was not "far from Sidon and Tyre, for it lay between them." Eusebius, Onomasticon (s.v. "Sarefta"), places it on the public road, i.e. the road along the seashore. It can be no other than the modern Sarafend, about 13 miles North of Tyre, on the spur of the mountain which divides the plain of Tyre from that of Sidon.ISBE Zarephath.2

The site of the ancient town is marked by the ruins on the shore to the South of the modern village, about 8 miles to the South of Sidon, which extend along the shore for a mile or more. They are in two distinct groups, one on a headland to the West of a fountain called Ain el-Qantara, which is not far from the shore. Here was the ancient harbor which still affords shelter for small craft. The other group of ruins is to the South, and consists of columns, sarcophagi and marble slabs, indicating a city of considerable importance. The modern village of Sarafend was built some time after the 12th century, since at the time of the Crusades the town was still on the shore.ISBE Zarephath.3

It is conjectured that the Syrophoenician woman mentioned in Luke 4:26 was an inhabitant of Zarephath., and it is possible that our Lord visited the place in His journey to the region as narrated in Mark 7:24-31, for it is said that he "came through Sidon unto the sea of Galilee."ISBE Zarephath.4

The place has been identified by some with Misrephoth-maim of Joshua 11:8 and Joshua 13:6, but the latter passage would indicate that Misrephoth-maim was at the limit of the territory of the Sidonians, which Zarephath was not in the days of Joshua.ISBE Zarephath.5

See MISREPHOTH-MAIM; SIDON.ISBE Zarephath.6

Originally Sidonian, the town passed to the Tyrians after the invasian of Shalmaneser IV, 722 BC. It fell to Sennacherib 701 BC. The Wely, or shrine bearing the name of el-Khudr, the saint in whom George is blended with Elijah, stands near the shore. Probably here the Crusaders erected a chapel on what they believed to be the site of the widow's house.ISBE Zarephath.7

W. EwingISBE Zarephath.8

Zarethan

Zarethan - zar'-e-than (tsarethan) : A city, according to Joshua 3:16 (omitted, however, by the Septuagint) near Adam, which is probably to be identified with Tell Damieh at the mouth of the Jabbok. In 1 Kings 4:12 it is mentioned in connefection with Bethshean and said to be "beneath Jezreel." In 1 Kings 7:46, this is said to be at "the ford of Adamah," according to the reading of some, but according to the Massoretic text, "in the clay around between Succoth and Zarethan," where the bronze castings for the temple were made by Solomon's artificers. In 2 Chronicles 4:17, the name appears as Zeredah, which in 1 Kings 11:26 is said to have been the birthplace of Jeroboam, son of Nebat. In Judges 7:22, Gibeon is said to have pursued the Midianites "as far as Bethshittah toward Zererah," which is probably a misreading for Zeredah, arising from the similarity of the Hebrew letters daleth and resh. The place has not been positively identical. From the suggestion that the name means "the great (or lofty) rock," it has without sufficient reason been supposed that it designates the conspicuous peak of Kurn Surtabheh] which projects from the mountains of Ephraim into the valley of the Jordan opposite the mouth of the Jabbok.ISBE Zarethan.2

George Frederick WrightISBE Zarethan.3

Zarezth-shahar

Zarezth-shahar - za'-reth-sha'-har (tsereth ha-shachar).ISBE Zarezth-shahar.2

See ZERETH-SHAHAR.ISBE Zarezth-shahar.3

Zarhites

Zarhites - zar'-hits.ISBE Zarhites.2

See ZERAH, (1), (4).ISBE Zarhites.3

Zartanah

Zartanah - zar-ta'-na, zar'-ta-na (tsarethanah): the King James Version in 1 Kings 4:12 for "Zarethan." The form is Zarethan with Hebrew locale.ISBE Zartanah.2

Zarthan

Zarthan - zar'-than (tsarethan): the King James Version in 1 Kings 7:46 for ZARETHAN (which see).ISBE Zarthan.2

Zathoes

Zathoes - zath'-o-ez, za-tho'-ez (Zathoes; the King James Version, Zathoe): Name of a family, part of which returned with Ezra (1 Esdras 8:32), not found in the Hebrew of Ezra 8:5; probably identical with "Zattu" of Ezra 2:8; Nehemiah 7:13, many of which family went up with Zerubbabel, and so called also "Zathui" (1 Esdras 5:12).ISBE Zathoes.2

See ZATTU.ISBE Zathoes.3

Zathui

Zathui - za-thu'-i (Zaththoui, Septuagint Codex Vaticanus Zaton): In 1 Esdras 5:12 = "Zattu" in Ezra 2:8; Nehemiah 10:14. In 1 Esdras 9:28 the same name is "Zamoth."ISBE Zathui.2

Zatthu

Zatthu - zat'-thu: In Nehemiah 10:14; the Revised Version (British and American) ZATTU (which see).ISBE Zatthu.2

Zattu

Zattu - zat'-u (zattu', meaning unknown): Head of a large family that returned with Zerubbabel to Jerusalem from Babylon (Ezra 2:8; 10:27; Nehemiah 7:13; 10:14 (15)). According to Ezra 10:27, some of his sons had married foreign wives, and Zattu is named in Nehemiah 10:14 as one of the chiefs who signed Nehemiah's covenant. Septuagint A also adds the name before that of Shecaniah in Ezra 8:5, and so we should read, "And of the sons of Zattu, Shecaniah .... "; so 1 Esdras 8:32 has Zathoes. the King James Version has "Zatthu" in Neb 10:14.ISBE Zattu.2

Zavan

Zavan - za'-van.ISBE Zavan.2

See ZAAVAN.ISBE Zavan.3

Zayin

Zayin - za'-yin "z": The 7th letter of the Hebrew alphabet; transliterated in this Encyclopedia as "z". It came also to be used for the number 7. For name, etc., see ALPHABET.ISBE Zayin.2

Zaza

Zaza - za'-za (zaza', meaning unknown; the Septuagint's Codex Vaticanus Ozam; Codex Alexandrinus Ozaza): A Jerahmeelite (1 Chronicles 2:33).ISBE Zaza.2

Zealot; Zealots

Zealot; Zealots - zel'-ut, zel'-uts: Simon, one of the apostles, was called "the Zealot" Zelotes from zeloo "to rival," "emulate," "be jealous," "admire," "desire greatly," Luke 6:15; Acts 1:13, the King James Version "Zelotes"). In Matthew 10:4 and Mark 3:18 he is called "the Cananean" (so the Revised Version (British and American) correctly; not "the Canaanite," as the King James Version says, following inferior manuscripts), ho Kananaios. From the time of the Maccabees there existed among the Jews a party who professed great zeal for the observance of the "law." According to Josephus (BJ, IV, iii, 9; v, 1; VII, viii, 1) they resorted to violence and assassination in their hatred of the foreigner, being at many points similar to the Chinese Boxers. It is not improbable that the "Assassins" (see ASSASSINS) of Acts 21:38 were identical, or at least closely associated, with this body of "Zealots," to which we must conclude that Simon had belonged before he became one of the Twelve.ISBE Zealot; Zealots.2

See, further, SIMON THE ZEALOT.ISBE Zealot; Zealots.3

William Arthur HeidelISBE Zealot; Zealots.4

Zebadiah

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)).ISBE Zebadiah.2

Compare ZABDI; ZABDIEL:ISBE Zebadiah.3

(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).ISBE Zebadiah.4

(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.ISBE Zebadiah.5

(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.ISBE Zebadiah.6

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

(5) One of David's army officers, son and successor of Asahel (1 Chronicles 27:7).ISBE Zebadiah.8

(6) One of those who returned from Babylon to Jerusalem with Ezra (Ezra 8:8) = "Zaraias" of 1 Esdras 8:34.ISBE Zebadiah.9

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

David Francis RobertsISBE Zebadiah.11

Zebah and Zalmunna

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).ISBE Zebah and Zalmunna.2

The narrative of Judges 8:4-21 is not to be connected with that of Judges 8:1-3. Budde (Kurzer Hand-Comm. z. Altes Testament, XXII) would join Judges 8:4 to Judges 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.ISBE Zebah and Zalmunna.3

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.ISBE Zebah and Zalmunna.4

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.ISBE Zebah and Zalmunna.5

David Francis RobertsISBE Zebah and Zalmunna.6

Zebaim

Zebaim - ze-be'-im.ISBE Zebaim.2

See POCHERETH-HAZZEBAIM.ISBE Zebaim.3

Zebedee

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).ISBE Zebedee.2

See JAMES; SALOME.ISBE Zebedee.3

Zebidah

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."ISBE Zebidah.2

David Francis RobertsISBE Zebidah.3

Zebina

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.ISBE Zebina.2

Zeboiim

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; 2, 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.ISBE Zeboiim.2

See SIDDIM,VALE OF .ISBE Zeboiim.3

Zeboim

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

(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.ISBE Zeboim.3

E. W. G. MastermanISBE Zeboim.4

Zebudah

Zebudah - ze-bu'-da.ISBE Zebudah.2

See ZEBIDAH.ISBE Zebudah.3

Zebul

Zebul - ze'-bul (zebhul, perhaps "exalted"; Zeboul): In Judges 9:26 ff. He is called in Judges 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."ISBE Zebul.2

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).ISBE Zebul.3

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.ISBE Zebul.4

The questions that arise from Judges 9:41 ff need only be referred to here. Many critics have seen in Judges 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 99:4Jg 1:1-36b seems to give in short what we find related in Judges 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:ISBE Zebul.5

Introductory, Judges 9:23-25; then Judges 9:26-29, 30 common to both, and so possibly part of Judges 9:31 and 32 f. Then we have two accounts of the event: (a) Judges 9:31 (part),34-40; (b) 9:41-45, followed by 9:46 ff.ISBE Zebul.6

David Francis RobertsISBE Zebul.7

Zebulonite

Zebulonite - zeb`-u-lon-it.ISBE Zebulonite.2

See ZEBULUNITES.ISBE Zebulonite.3

Zebulun

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).ISBE Zebulun.2

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).ISBE Zebulun.3

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).ISBE Zebulun.4

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).ISBE Zebulun.5

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 Song 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 f,2 Chronicles 18:1-34 ff). 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.ISBE Zebulun.6

W. EwingISBE Zebulun.7

Zebulunites

Zebulunites - zeb'-u-lun-its (hazebhuloni; Zaboulon): Members of the tribe of Zebulun (Numbers 26:27; Judges 12:11 f).ISBE Zebulunites.2

Zechariah (1)

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.ISBE Zechariah (1).2

(1) King of Israel, son of Jeroboam II (the King James Version "Zachariah"). See the next article.ISBE Zechariah (1).3

(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).ISBE Zechariah (1).4

(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.ISBE Zechariah (1).5

See ZECHARIAH, BOOK OF.ISBE Zechariah (1).6

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

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

(6) A Manassite of Gilead, at the time of David (1 Chronicles 27:21).ISBE Zechariah (1).9

(7) The third son of Jehoshaphat (2 Chronicles 21:2). He was slain by Jehoram (2 Chronicles 21:4).ISBE Zechariah (1).10

(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.ISBE Zechariah (1).11

(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.ISBE Zechariah (1).12

The following eight are all Levites:ISBE Zechariah (1).13

(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).ISBE Zechariah (1).14

(11) A son of Isshiah (1 Chronicles 24:25).ISBE Zechariah (1).15

(12) A son of Meshelemiah, a "porter of the door of the tent of meeting" at the time of David (1 Chronicles 9:21; 2, 14). In 1 Chronicles 26:14 called "a discreet counselor."ISBE Zechariah (1).16

(13) A son of Hosah, a Merarite, also at David's time (1 Chronicles 26:11).ISBE Zechariah (1).17

(14) The father of the prophet, JAHAZIEL (which see) (2 Chronicles 20:14).ISBE Zechariah (1).18

(15) A son of Asaph, who assisted in the purification of the Temple at the time of Hezekiah (2 Chronicles 29:13).ISBE Zechariah (1).19

(16) A Kohathite, who assisted in the repair of the Temple at the time of Josiah (2 Chronicles 34:12).ISBE Zechariah (1).20

(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).ISBE Zechariah (1).21

The following are all priests:ISBE Zechariah (1).22

(18) A trumpeter at the time of David (1 Chronicles 15:24).ISBE Zechariah (1).23

(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.ISBE Zechariah (1).24

See ZACHARIAH.ISBE Zechariah (1).25

(20) One of the "rulers of the house of God" at the time of Josiah (2 Chronicles 35:8).ISBE Zechariah (1).26

(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).ISBE Zechariah (1).27

(22) A trumpeter at the dedication of the wall at the time of Nehemiah (Nehemiah 12:41).ISBE Zechariah (1).28

(23) The prophet (Ezra 5:1; 6:14; Nehemiah 12:16; Zechariah 1:1, 7; 1, 8; 1 Esdras 6:1; 7:3).ISBE Zechariah (1).29

See ZECHARIAH, BOOK OF.ISBE Zechariah (1).30

The following are all returned exiles or are mentioned only as ancestors of such:ISBE Zechariah (1).31

(24) A son of Parosh (Ezra 8:3; 1 Esdras 8:30 has "Zacharias" here and elsewhere).ISBE Zechariah (1).32

(25) A son of Bebai (Ezra 8:11; 1 Esdras 8:37)ISBE Zechariah (1).33

(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.ISBE Zechariah (1).34

(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).ISBE Zechariah (1).35

(28) A son of Elam, who had taken a foreign wife (Ezra 10:26; 1 Esdras 9:27).ISBE Zechariah (1).36

(29) A son of Amariah, a Judahite, the ancestor of certain persons dwelling in Jerusalem (Nehemiah 11:4).ISBE Zechariah (1).37

(30) A son of "the Shilonite," the ancestor of certain persons dwelling in Jerusalem (Nehemiah 11:5).ISBE Zechariah (1).38

Burton Scott EastonISBE Zechariah (1).39

Zechariah (2)

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; 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 7:8-9).ISBE Zechariah (2).2

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 13:10-11; compare Hosea 1:4).ISBE Zechariah (2).3

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" inHDB ,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).ISBE Zechariah (2).4

See CHRONOLOGY OF THE OLD TESTAMENT.ISBE Zechariah (2).5

W. Shaw CaldecottISBE Zechariah (2).6

Zechariah, Book of

Zechariah, Book of - 1. The ProphetISBE Zechariah, Book of.2

2. His Times and MissionISBE Zechariah, Book of.3

3. Contents and AnalysisISBE Zechariah, Book of.4

4. The Critical Question InvolvedISBE Zechariah, Book of.5

5. The Unity of the BookISBE Zechariah, Book of.6

6. ConclusionISBE Zechariah, Book of.7

LITERATUREISBE Zechariah, Book of.8

Few books of the Old Testament are as difficult of interpretation as the Book of Zechariah; no other book is as Messianic. Jewish expositors like Abarbanel and Jarchi, and Christian expositors such as Jerome, are forced to concede that they have failed "to find their hands" in the exposition of it, and that in their investigations they passed from one labyrinth to another, and from one cloud into another, until they lost themselves in trying to discover the prophet's meaning. The scope of Zechariah's vision and the profundity of his thought are almost without a parallel. In the present writer's judgment, his book is the most Messianic, the most truly apocalyptic and eschatological, of all the writings of the Old Testament.ISBE Zechariah, Book of.9

1. The Prophet: Zechariah was the son of Berechiah, and the grandson of Iddo (Zechariah 1:1, 7). The same Iddo seems to be mentioned among the priests who returned from exile under Zerubbabel and Joshua in the year 536 BC (Nehemiah 12:4; Ezra 2:2). If so, Zechariah was a priest as well as a prophet, and presumably a young man when he began to preach. Tradition, on the contrary, declares that he was well advanced in years. He apparently survived Haggai, his contemporary (Ezra 5:1; 6:14). He was a poet as well as a prophet. Nothing is known of his end. The Targum says he died a martyr.ISBE Zechariah, Book of.10

2. His Times and Mission: The earliest date in his book is the 2nd year (520 BC) of the reign of Darius Hystaspis, and the latest, the 4th year of the same king's reign (Zechariah 1:1, 7; 7:1). Though these are the only dates given in his writings, it is possible of course that he may have continued active for several additional years. Otherwise, he preached barely two years. The conditions under which he labored were similar to those in Haggai's times. Indeed, Haggai had begun to preach just two months before Zechariah was called. At that time there were upheavals and commotions in different parts of the Persian empire, especially in the Northeast Jeremiah's prophecies regarding the domination of Babylon for 70 years had been fulfilled (Jeremiah 15:11; 29:10). The returned captives were becoming disheartened and depressed because Yahweh had not made it possible to restore Zion and rebuild the temple. The foundations of the latter had been already laid, but as yet there was no superstructure (Ezra 3:8-10; Zechariah 1:16). The altar of burnt offering was set up upon its old site, but as yet there were no priests worthy to officiate in the ritual of sacrifice (Ezra 3:2-3; Zechariah 3:3). The people had fallen into apathy, and needed to be aroused to their opportunity. Haggai had given them real initiative, for within 24 days after he began to preach the people began to work (Haggai 1:1, 15). It was left for Zechariah to bring the task of temple-building to completion. This Zechariah did successfully; this, indeed, was his primary mission and work.ISBE Zechariah, Book of.11

3. Contents and Analysis: The prophecies of Zechariah naturally fall into two parts, chapters 1 through 8 and 9 through 14, both of which begin with the present and look forward into the distant future. (1) Zechariah 1:1-21 through Zechariah 8:1-23, consisting of three distinct messages delivered on three different occasions: (a) Zechariah 1:1-6, an introduction, delivered in the Zechariah 8:11-23th month of the Zechariah 2:11-13nd year of Darius Hystaspis (520 BC). These words, having been spoken three months before the prophecies which follow, are obviously a general introduction. They are decidely spiritual and strike the keynote of the entire collection. In them the prophet issues one of the strongest and most intensely spiritual calls to repentance to be found in the Old Testament. (b) Zechariah 1:7 through Zechariah 6:15, a series of eight night visions, followed by a coronation scene, all delivered on the 24th day of the Zechariah 11:11-17th month of the same Zechariah 2:11-13nd year of Darius (520 BC), or exactly two months after the corner stone of the temple had been laid (Haggai 2:18; Zechariah 1:7). These visions were intended to encourage the people to rebuild God's house. They are eight in number, and teach severally the following lessons:ISBE Zechariah, Book of.12

(i) The vision of the horses (Zechariah 1:7-17), teaching God's special care for and interest in his people: "My house shall be built" (Zechariah 1:16). (ii) The four horns and four smiths (Zechariah 1:18-21), teaching that Israel's foes have finally been destroyed; in fact that they have destroyed themselves. There is no longer, therefore, any opposition to building God's house. (iii) The man with a measuring line (Zechariah 2:1-13), teaching that God will re-people, protect and dwell in Jerusalem as soon as the sacred edifice has been built. The city itself will expand till it becomes a great metropolis without walls; Yahweh will be a wall of fire round about it. (iv) Joshua, the high priest, clad in filthy garments, and bearing the sins both of himself and the people (Zechariah 3:1-10); but cleansed, continued and made typical of the Messiah-Branch to come. (v) The candelabrum and the two olive trees (Zechariah 4:1-14), teaching that the visible must give place to the spiritual, and that, through "the two sons of oil," Zerubbabel the layman, and Joshua the priest (Zechariah 4:14), the light of God's church will continue to burn with ever-flaming brightness. For it is "not by might" but by Yahweh's Spirit, i.e. by divine life and animation, by divine vigor and vivacity, by divine disposition and courage, by divine executive ability and technical skill, that God's house shall be built and supplied with spiritual life (Zechariah 4:6). (vi) The flying roll (Zechariah 5:1-4), teaching that when the temple is built and God's law is taught the land shall be purified from outward wickedness. (vii) The Ephah (Zechariah 5:5-11); wickedness personified is borne away back to the land of Shinar, teaching that when the temple is rebuilt wickedness shall be actually removed from the land. (viii) The four chariots (Zechariah 6:1-8), teaching that God's protecting providence will be over His sanctuary, and that His people, purified from sin, shall rest secure in Him. These eight visions are followed by a coronation scene, in which Joshua the high priest is crowned and made typical of the Messiah-Priest-King, whose name is Branch (Zechariah 6:9-15). (c) Zechariah 7:1-14; Zechariah 8:1-23, Zechariah's answer to the Bethel deputation concerning fasting; delivered on the Zechariah 4:11-14th day of the Zechariah 9:11-17th month of the Zechariah 4:11-14th year of Darius (518 BC). The Jews had been accustomed to fast on the anniversaries of the following four great outstanding events in the history of their capital: (i) when Nebuchadnezzar took Jerusalem, in the 4th month (Jeremiah 52:6); (ii) when the Temple was burned in the 5th month (Jeremiah 52:12); (iii) when Gedaliah was murdered in the 7th month (Jeremiah 41:2); and (iv) when the siege of Jerusalem was begun in the 10th month (2 Kings 25:1).ISBE Zechariah, Book of.13

There are four sections to the prophet's answer divided by the slightly varying formula, "The word of Yahweh came unto me" (Zechariah 7:4, 8; 1, 18) and teaching: (a) Fasting affects only yourselves; God requires obedience (Zechariah 7:4-7). (b) Look at the lesson from your fathers; they forsook justice and compassion and God punished them (Zechariah 7:8-14). (c) Yahweh is now waiting to return to Jerusalem to save His people in truth and holiness. In the future, instead of a curse God will send blessing, instead of evil, good (Zechariah 8:1-17). (d) In fact, your fasts shall be changed into festivals, and many nations shall in that day seek Yahweh of hosts in Jerusalem (Zechariah 8:18-23).ISBE Zechariah, Book of.14

(2) Zechariah 9:1-17 through Zechariah 14:1-21, consisting of two oracles, without dates; (a) Zechariah 9:1-17 through Zechariah 11:1-17, an oracle of promise to the new theocracy. This section contains promises of a land in which to dwell, a return from exile, victory over a hostile world-power, temporal blessings and national strength, closing, with a parable of judgment brought on by Israel's rejection of Yahweh as their shepherd; thus Judah and Ephraim restored, united and made victorious over their enemies, are promised a land and a king (Zechariah 9:1-17); Israel shall be saved and strengthened (Zechariah 10:1-12); Israel shall be punished for rejecting the shepherding care of Yahweh (Zechariah 11:1-17); (b) Zechariah 12:1-14 through Zechariah 14:1-21, an oracle describing the victories of the new theocracy, and the coming day of Yahweh. This section is strongly eschatological, presenting three distinct apocalyptic pictures: thus how Jerusalem shall be besieged by her enemies, but saved by Yahweh (Zechariah 12:1-14); how a remnant of Israel purified and refined shall be saved (Zechariah 13:1-9); closing with a grand apocalyptic vision of judgment and redemption--the nations streaming up to Jerusalem to keep the joyous Feast of Tabernacles, and everything in that day becoming holy to Yahweh.ISBE Zechariah, Book of.15

4. The Critical Question Involved: There are two opposing schools of criticism in regard to the origin of Zechariah 9:1-17 through Zechariah 14:1-21; one holds what is known as the pre-exilic hypothesis, according to which chapters 9 through Zechariah 14:1-21 were written before the downfall of Jerusalem; more specifically, that Zechariah 9:1-17 through Zechariah 11:1-17 and Zechariah 13:7-9 spring from the Zechariah 8:11-23th century BC, having been composed perhaps by Zechariah, the son of Jeberechiah mentioned in Isaiah 8:2; whereas Zechariah 12:1-14 through Zechariah 14:1-21, except Zechariah 13:7-9, were composed by some unknown contemporary of Jeremiah in the Zechariah 7:11-14th century BC. On the other hand, there are also those who advocate a late post-Zecharian origin for chapters 9 through 14, somewhere about the 3rd century BC. The latter hypothesis is today the more popular. Over against these the traditional view, of course, is that Zechariah, near the close of the 6th century, wrote the entire book ascribed to him. Only chapters 9 through 14 are in dispute. No one doubts the genuineness of Zechariah 1:1-21 through Zechariah 8:1-23.ISBE Zechariah, Book of.16

The following are the main arguments of those who advocate a pre-exilic origin for these oracles: (1) Zechariah 11:8, "And I cut off the three shepherds in one month." These "three shepherds" are identified with certain kings who reigned but a short time each in the Northern Kingdom; for example, Zechariah, Shallum and Menahem (2 Kings 15:8-14). But the difficulty with this argument is that they were not cut off "in one month"; Menahem, on the contrary, reigned 10 years in Samaria (2 Kings 15:17). (2) Zechariah 12:11-14, which speaks of "a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon," is claimed to fix the date of Zechariah 12:1-14 through Zechariah 14:1-21. Josiah fell in the valley of Megiddo (2 Kings 23:29; 2 Chronicles 35:22). But surely the mourning of Judah for Josiah might have been remembered for a century, from 609 BC till 518 BC. (3) Zechariah 14:5, referring to the "earthquake" in the days of Uzziah, is another passage fastened upon to prove the preexilic origin of these prophecies. But the earthquake which is here alluded to took place at least a century and a half before the date assigned for the composition of Zechariah 14:1-21. And surely if an earthquake can be alluded to by an author 150 years after it occurs, Zechariah, who lived less than a century later, might have alluded to it also. (4) A much stronger argument in favor of a pre-exilic origin of these prophecies is the names given to theocracy, e.g. "Ephraim" and "Jerusalem" (Zechariah 9:10), "Judah" and "Ephraim" (Zechariah 9:13), "house of Judah" and "house of Joseph" (Zechariah 10:6), "Judah and Israel" (Zechariah 11:14), implying that the kingdoms of Israel and Judah are still standing. But subsequent to the captivity the Jews ever regarded themselves as representatives of the 12 tribes, as is obvious from their offering 12 sacrifices (Ezra 6:17; 8:35). Moreover, old names such as "Israel" and "Judah" long survived (compare Jeremiah 31:27-31; Zechariah 8:13). (5) Zechariah 14:10, which defines the area occupied by Judah as extending "from Geba to Rimmon," which corresponds, it is alleged, with the conditions which prevailed just prior to the captivity. But it satisfies equally well the conditions after the exile in Zechariah's own time. (6) Again, it is argued that the national sins, the prevailing sins, idolatry, teraphim and false prophecy (Zechariah 10:2; Zechariah 13:2-6), are those of pre-exilic times. But the same sins persisted in the post-exilic congregation (Nehemiah 6:7-14; Malachi 2:11; 3:5), and there is no special emphasis laid upon them here. (7) Finally, it is argued that the enemies of Israel mentioned in Zechariah 9:1-17 through Zechariah 14:1-21 are those of pre-exilic times, Assyria and Egypt (Zechariah 10:10-11), Syria, Phoenicia and Philistia (Zechariah 9:1-7). But forms of expression are slow in changing: the name "Assyrians" occurs in Lamentations 5:6, and "Assyria" is employed instead of "Persia" in Ezra 6:22. Jeremiah prophesied against Damascus and Hamath long after their loss of independence (49:23-27). After the exile, the Philistines resisted Israel's return (Nehemiah 4:7-8). In short all these nations were Israel's hereditary foes, and, therefore, judgments pronounced against them were always in place. Furthermore, it may be said in general that there are reasons for thinking that, in both halves of the Book of Zechariah, the exile is represented as an event of the past, and that the restoration from exile both of Ephraim and Judah, though incomplete, has already begun. This is unquestionably true of Zechariah 1:1-21 through 8 (Zechariah 1:12; Zechariah 2:6-12; 6:10; 7:5; Zechariah 8:7-8). The exile is treated as a fact. It is almost equally true of Zechariah 9:1-17 through Zechariah 14:1-21 (compare Zechariah 9:8, 11; Zechariah 10:6, 8-10). Moreover, it may with justice be claimed that the alleged authors of chapters 9 through 14 dissociate themselves from any definitely named person or any specific event known to be pre-exilic. God alone is described as Ruler of His people. The only king mentioned is the Messiah-King (9:9,10; 14:9). The "house of David" mentioned in 12:7-12; 13:1, is never described as in possession of the throne. It is David's "house," and not any earthly ruler in it, of which the prophet speaks. Further, there are passages, indeed, in chapters 9 through 14 which, if pre-exilic in origin, would have been obscure and even misleading to a people confronted by the catastrophes of 722 and 586 BC. No specific enemy is alluded to. No definite army is named as approaching. Instead of Assyria, Javan is painted as the opposing enemy of theocracy (9:13), and even she is not yet raised up or even threatening. On the other hand, in Zechariah 12:1-14 through Zechariah 14:1-21, it is not the Chaldeans under Nebuchadnezzar, but "all nations," who are described as coming up against Jerusalem (Zechariah 12:2-3; 14:2). Moreover, victory and not defeat is promised (Zechariah 9:8, 14, 16; Zechariah 12:4, 7-8). The preexilic prophets Amos, Hosea and Jeremiah held out no such hopes. These oracles, however, promise even temporal prosperity and abundance (Zechariah 9:1710:1; 8, 12; 12:8; 2, 14); and they exhort the people to rejoice rather than to fear (Zechariah 9:9; 10:7); while in Zechariah 14:16-19 all nations are represented as going up to Jerusalem to keep the Feast of Tabernacles, which was the most joyous feast of the Hebrew calendar. All this is quite the opposite of what the pre-exilic prophets (who are known to have been pre-exilic) actually prophesied. In Zechariah 9:1-17 through Zechariah 14:1-21, there is sounded forth not one clear note of alarm or warning; judgment rather gives place to hope, warning to encouragement, threatening to joy and gladness, all of which is most inconsistent with the idea that these chapters are of preexilic origin. On the other hand, their are perfectly consistent with the conditions and promises of post-exilic times.ISBE Zechariah, Book of.17

The other hypothesis remaining to be discussed is that known as the post-Zecharian. This may be said to represent the prevailing critical view at the present time. But it, like the pre-exilic hypothesis, is based upon a too literalistic and mechanical view of prophecy. Those, like Stade, Wellhausen, Kuenen, Marti, Kautzsch, Cornill, Cheyne, Driver, Kuiper, Echardt and Mitchell, who advocate this view, employ the same critical methods as those whose views we have just discussed, but arrive at diametrically opposite conclusions. Indeed, no two critics agree as to the historical circumstances which produced these oracles. Most are of the opinion, however, that these chapters were composed during the Greek period, i.e. after 333 BC. In examining the arguments urged by the representatives of this school special caution is needed in distinguishing between the grounds advanced in support of a post-exilic and those which argue a post-Zecharian date. The former we may for the most part accept, as Zechariah was himself a post-exilic prophet; the latter we must first examine. In favor of a very late or Grecian origin for Zechariah 9:1-17 through Zechariah 14:1-21, the chief and all-important passage, and the one upon which more emphasis is placed than upon all others together, is Zechariah 9:13, "For I have bent Judah for me, I have filled the bow with Ephraim; and I will stir up thy sons, O Zion, against thy sons, O Greece, and will make thee as the sword of a mighty man." Kuiper in summing up throws the whole weight of his argument in favor of a Greek date on this verse. Wellhausen makes it decide the date of these prophecies; while Stade declares that the announcement of the "sons of Javan" is alone sufficient to prove that these prophecies are after 333 BC. Two things are especially emphasized by critics in connection with this important passage: (1) that the sons of Javan are the world-power of the author's day, namely, the Greek-Maccabean world-power; and (2) that they are the enemies of Zion. But in opposition to these claims it should be observed (1) that the sons of Javan are but one of several world-powers within the range of the prophet's horizon (Zechariah 9:1-7, Syria, Phoenicia, Philistia; Zechariah 12:2 f; Zechariah 14:2 f, all nations; and Zechariah 10:10-11, Assyria and Egypt); and (2) that the Greeks under Alexander were not the enemies of Zion, and did not fight against the Jews, but against the Persians. Assuming the genuineness of the passage (Zechariah 9:13), the following considerations point to the Persian period as its probable historical background: (a) The prophecy would be vague and meaningless if uttered after the invasion of Alexander. (b) The passage does not describe a victory for the sons of Javan, but rather a defeat. (c) It is introduced by an appeal to those still in exile to return, which would have been quite meaningless after Alexander's conquest. (d) In short, Zechariah 9:13-17, as a whole, is not a picture of actual war, but rather an apocalyptic vision of the struggle of Israel with the world-power of the West, hence, its indefiniteness and figurative language.ISBE Zechariah, Book of.18

Furthermore, it must not be forgotten that in Zechariah's own day the Greeks were rapidly becoming a menacing world-power. In the first 3 years (521-519 BC) of Darius' reign, 12 different revolts took place, principally in the North and East But, in 518, Darius was compelled to move westward at the head of his royal armies; Darius' visit to Egypt in 517 BC was cut short by the disturbances of the Greeks (compare Wiedemann, Gesch., 236). In the year 516 BC the Greeks of the Hellespont and Bosporus, with the island of Samos, were made to submit to Pets rule. The next year (515 BC), Darius led an expedition against the Scythians across the Danube, the failure of which encouraged the Ionians subsequently to revolt. In 500 BC the great Ionian revolt actually took place. In 499 BC Sardis, the most important stronghold for Persia in Asia Minor, was burned by the Athenians. In 490 BC Marathon was fought and Persia was conquered. In 480 BC Xerxes was defeated at Salamis. But it is unnecessary to sketch the rise of Jayan further. Enough has been related to show that already in the reign of Darius Hystaspis--in whose reign Zechariah is known to have lived and prophesied--the sons of Greece were a rising world-power, and a threatening world-power. This is all really that is required by the passage. The sons of Jayan were but one of Israel's enemies in Zechariah's day; but they were of such importance that victory over them carried with it momentous Messianic interests. The language of chapter 9 is vague, and, in our judgment, too vague and too indefinite to have been uttered after Marathon (490 BC), or even after the burning of Sardis (500 BC); for, in that case, the author would have been influenced more by Greece and less by the movements and commotions of the nations.ISBE Zechariah, Book of.19

Other arguments advanced by the post-Zecharian school are: (1) Zechariah 14:9, "And Yahweh shall be King over all the earth: in that day shall Yahweh be one, and his name one." To Stade this passage contains a polemic against the conditions in Greek times when all gods were conceived of as only different representations of one and the same god. But, on the contrary, the post-exilic congregation was as truly a theocracy in the days of Darius Hystaspis as in the period subsequent to Alexander's conquest. The Jewish colony of the Restoration was a religious sect, not a political organization. Zechariah often pictures the close relation of Yahweh to His people (Zechariah 2:10-13; 3, 13), and the author of chapters 9 through 14 describes similar conditions. The "yearning for a fuller theocracy," which Cheyne (Bampton Lectures, 120) discovers in Zechariah 9:1-17-Zechariah 14:1-21, is thoroughly consistent with the yearning of a struggling congregation in a land of forsaken idols shortly after the return from exile. (2) Zechariah 12:1-14:Zechariah 2:11-13b, interpreted to mean that "Judah also, forced by the enemy, shall be in the siege against Jerusalem," is a proof, it is alleged, that the children of the Diaspora had served as soldiers. The verse, accordingly, is said to be a description of the hostile relations which actually existed between Jerusalem and Judah in the beginning of the Maccabean struggle. The validity of these claims, however, is vitiated by a correct exegesis of the passage in hand. The text is apparently corrupt. In order to obtain a subject for "shall be," the preposition before Judah had better be stricken out, as in the Targum. The passage then translated reads, "And Judah also shall be in the siege against Jerusalem." But this is ambiguous. It may mean that Judah shall fight against Jerusalem, or it may mean that Judah, too, shall be besieged. The latter is obviously the true meaning of the passage, as Zechariah 12:7 indicates. For, as one nation might besiege Jerusalem (a city), so all nations, coming up are practically going to besiege Judah. The Septuagint favors this interpretation; likewise the Coptic version; and Zechariah 14:14. Wellhausen frankly concedes that "no characteristic of the prophecy under discussion in reality agrees with the conditions of the Maccabean time. The Maccabees were not the Jews of the lowland, and they did not join themselves with the heathen out of hatred to the city of Jerusalem, in order finally to fall treacherously upon their companions in war. There is not the slightest hint in our passage of religious persecution; that alone decides, and hence, the most important sign of Maccabean times is wanting." (3) Zechariah 10:10-11, which mentions "Egypt" and "Assyria" (and which, strange to say, is also one of the strongest proofs in support of the preexilic hypothesis), is singularly enough interpreted to refer respectively to the Ptolemies of Egypt and the Seleucids of Syria. But this is quite impossible, and especially so in view of the prominence which is given to Egypt in Zechariah 14:19, which points to Persian rather than Greek conditions; for then Egypt, in consequence of her perpetual efforts to throw off the Persian yoke, was naturally brought under the observation of the Jews in Palestine, who repeatedly beheld the Persian armies passing on their way to the valley of the Nile.ISBE Zechariah, Book of.20

(4) Still another argument advanced in favor of a late post-Zecharian date for these oracles is that from language and style: Aramaisms, scriptio plena, the preponderance of the shorter form of the personal pronoun "I," the Hebrew ending on, the frequent use of the nota accusativi, especially with suffixes, the omission of the article, the use of the infinitive absolute, and the clumsy diction and weary repetition of these prophecies are pointed to as evidence of their origin in Grecian times. But in opposition to these claims, it may be remarked in general that their force is greatly weakened by two considerations: (a) the fact that the author of Zechariah 9:1-17 through Zechariah 14:1-21 depends so largely on older prophecies for his thoughts, and consequently more or less for his language; and (b) the fact that these prophecies are so very brief. There is no mode of reasoning so treacherous as that from language and style. (For the technical discussion of this point, see the present writer's The Prophecies of Zechariah, 54-59.)ISBE Zechariah, Book of.21

5. The Unity of the Book: Among the further objections made to the genuineness of Zechariah 9:1-17 through Zechariah 14:1-21, and consequently to the unity of the book, the following are the chief: (1) There are no "visions" in these oracles as in Zechariah 1:1-21 through Zechariah 6:1-15. But there are none either in Zechariah 7:1-14; Zechariah 8:1-23, and yet these latter are not denied to Zechariah. As a matter of fact, however, visions do actually occur in chapters 9 through 14, only of a historico-parabolic (11:4-17) and eschatological character (9:13-17; chapters 12; 14). (2) There are "no dates," as in Zechariah 1:1, 7; 7:1. But dates are seldom attached to "oracles" (Isaiah 13:1; 15:1; Nahum 1:1; Habakkuk 1:1; Malachi 1:1). There is but one instance in the entire Old Testament (Isaiah 14:28 margin); whereas "visions" are frequently dated. (3) There is "no Satan." But Satan is never mentioned elsewhere in any prophetic book of the Old Testament. (4) There is "no interpreting angel" in Zechariah 9:1-17 through Zechariah 14:1-21. But "oracles" need no interpreting angel. On the other hand, "the Angel of Yahweh" is mentioned in both parts (Zechariah 3:1 ff; Zechariah 12:8), a fact which is far more noteworthy. (5) Proper names are wanting in Zechariah 9:1-17 through Zechariah 14:1-21, e.g. Zerubbabel and Joshua. But neither do these names occur in chapters 7; 8. (6) The sins alluded to are different, e.g. theft and false swearing in Zechariah 5:3, 1; while in Zechariah 10:2 seeking teraphim and in Zechariah 13:2 ff false prophecy are named. But these sins may have existed side by side. What is far more noteworthy, in both parts the prophet declares that all these evils shall be taken away and removed out of the land (Zechariah 3:9; Zechariah 5:9-11; Zechariah 13:1-2). (7) The Messianic pictures are different, e.g. in Zechariah 1:1-21 through 8 the Messiah is spoken of as Branch-Priest (Zechariah 3:8-9; Zechariah 6:12-13); whereas in chapters 9 through 14, as King, (9:9,10). But in 6:13 it is expressly stated that the Branch-Priest "shall sit and rule upon his throne." Of far greater moment is the picture of the nations coming to Zion to worship Yahweh. This remarkable picture recurs in all the different sections of the book (6:12,13,15; 8:20-23; 12:6; 14:16-19).ISBE Zechariah, Book of.22

On the other hand, the following are some of the arguments which favor the genuineness of these disputed chapters: (1) The fundamental ideas of both parts are the same. By this we mean that the deeper we go the nearer we approach unity. As Dr. G.A. Smith argues against Graetz, who divides Hosea 1:1-11 through 3 from Hosea 4:1-19 through Hosea 14:1-9, "in both parts there are the same religious principles and the same urgent and jealous temper"; the same is equally true of Zechariah 1:1-21 through 8 and Zechariah 9:1-17 through Zechariah 14:1-21. Certain similarities are especially noteworthy, e.g. (a) an unusually deep, spiritual tone pervades the entire book. The call to a true repentance, first sounded forth in the introduction (Zechariah 1:1-7), is developed more and more throughout the entire 14 chapters; thus, in the sanctifying of Joshua (Zechariah 3:4), in the message to Zerubbabel, "not by might, nor by power, but by my Spirit" (Zechariah 4:6), in the conditions of future blessing (Zechariah 6:15), in the answer to the Bethel deputation (Zechariah 7:5-9; 8:16 ff); and in Zechariah 9:1-17 through Zechariah 14:1-21, in the consecration of the remnant of the Philistines (Zechariah 9:7), in the blessings to Ephraim (Zechariah 10:12), in the baptism of grace upon Jerusalem (Zechariah 12:10), in the fountain for sin (Zechariah 13:1), in the worship of Yahweh (Zechariah 13:9), in the living waters going forth from Jerusalem (Zechariah 14:8), and in the dedication of everything as holy unto the Lord (Zechariah 14:20-21). The tone which tempers these prophecies is an extraordinarily deep and spiritual one throughout. And this argument cannot be set aside by rejecting wholesale certain passages as later interpolations, as is done by Mitchell (ICC, 242-44). (b) There is a similar attitude of hope and expectation in both parts. This is especially important. For example, (i) the return of the whole nation is a prevailing idea of happiness in both parts (Zechariah 2:6, 10; Zechariah 8:7-8; 9:12; Zechariah 10:6-7). (ii) The expectation that Jerusalem shall be inhabited (Zechariah 1:16-17; 2:4; 3, 8; 12:6; Zechariah 14:10-11), (iii) and that the temple shall be built and become the center of the nation's religious life (Zechariah 1:16-17; 3:7; 6:15; Zechariah 7:2-3; 9:8; Zechariah 14:20-21). (iv) Messianic hope is peculiarly strong in both (Zechariah 3:8-9; Zechariah 6:12-13; Zechariah 9:9-10; Zechariah 11:12-13; 12:10; Zechariah 13:1, 7-9). (v) Peace and prosperity are expected (Zechariah 1:17; 3:10; 6:13; 12, 19; Zechariah 9:10, 12-17; Zechariah 10:1, 7-8, 10, 12; 12:8; Zechariah 14:11, 16-19). (vi) The idea of God's providence as extending to the whole earth (Zechariah 1:14-17; 9, 12; 4:10; 6:5; 1, 8, 14; 3, 1, 9, 12; Zechariah 12:2-4, 8; 13:7; 3, 9). Again, (c) the prophet's attitude toward Judah is the same in both parts. It is an attitude of supreme regard for Judah's interests, making them second only to the capital (Zechariah 2:2, 4, 13; 8:19; 1:12; 13, 15; 12:2; 14:14; 10:3; Zechariah 12:4, 6-7; 14:21; 9, 13; 10:6; 11:14; 14:5). The prophet's attitude toward the nations, the enemies of theocracy, is the same in both parts. The whole assembled world are the enemies of Israel. But though they have scattered Judah, Israel and Jerusalem (Zechariah 1:11), and are still coming up to besiege Jerusalem (Zechariah 12:2; 14:2), yet they shall be joined to the Lord in that day (Zechariah 2:11) and worship Yahweh like the Jews (Zechariah 8:20-23; Zechariah 14:16-19). These are all striking instances of similarity in the fundamental ideas of the two parts of the book.ISBE Zechariah, Book of.23

(2) There are peculiarities of thought common to both parts: e.g. (a) the habit of dwelling on the same thought (Zechariah 2:1, 4-5, 11; Zechariah 6:12-13; Zechariah 8:4-5, 21-22; 11:8; parallel Zechariah 13:3; Zechariah 14:5, 16, 18-19); (b) the habit of expanding one fundamental thought into a series of clauses (Zechariah 6:13; 5, 7; 1:17; Zechariah 3:8-9; 12:4); (c) the habit of referring to a thought already introduced: e.g. to the "Branch" (Zechariah 3:8; 6:12); "eyes" (Zechariah 3:9; 4:10); measuring "line" (Zechariah 1:16; Zechariah 2:5-6); choosing Jerusalem (Zechariah 1:17; 2:12; 3:2); removing iniquity (Zechariah 3:9; 5:3 ff; Zechariah 13:2); measurements (Zechariah 5:2; 14:10); colors of horses (Zechariah 1:8; 2, 6); the idea of Israel as a "flock" (Zechariah 9:16; 10:2; 11:4 f; Zechariah 13:7); idols (Zechariah 10:2; 13:2); shepherds (Zechariah 11:3 ff; Zechariah 13:7); and of "all nations" (Zechariah 11:10; 12:3 ff; Zechariah 14:2 ff); Mitchell in attempting to answer this argument has failed utterly to grasp the point (ICC, 243); (d) the use made of the cardinal number "two"; thus, two olive trees (Zechariah 4:3); two women (Zechariah 5:9); two mountains (Zechariah 6:1); two staves (Zechariah 11:7); two parts (Zechariah 14:2, 4); with which compare Zechariah 6:13; 9:12; 14:8; (e) the resort in each part of the book to symbolic actions as a mode of instruction; e.g. the coronation scene in Zechariah 6:9-15, and the breaking of the two staves in Zechariah 11:4-14.ISBE Zechariah, Book of.24

(3) Certain peculiarities of diction and style favor unity of authorship; e.g. the phrase "no man passed through nor returned" (Zechariah 7:14; 9:8) never occurs elsewhere in the Old Testament. The author's preference for and frequent use of vocatives (Zechariah 2:7, 10; 2, 8; 4:7; 9, 13; Zechariah 11:1-2; 13:7); and especially the frequent alternation of the scriptio plena and the scriprio defectiva orthography in the Hebrew (compare Zechariah 1:2, 5 with Zechariah 1:4, 6 and Zechariah 8:14; 2:11 with Zechariah 5:7; 1:11 with Zechariah 7:7; 9:5 with Zechariah 10:5, 11; and Zechariah 10:4 with Zechariah 9:9).ISBE Zechariah, Book of.25

Accordingly, we conclude, (1) that Zechariah 9:1-17 through Zechariah 14:1-21 are of post-exilic origin; (2) that they are not, however, late post-exilic; (3) that they had their origin in the period just before the completion of the temple, 516 BC, and (4) that they were probably composed by Zechariah himself.ISBE Zechariah, Book of.26

6. Conclusion: This conclusion is based upon the text taken as a whole, without an arbitrary dissection of the prophecies in the interests of a false theory. Mitchell (ICC, 258-59), after eliminating numerous individual passages, arrives at the conclusion that Zechariah 9:1-17 through Zechariah 14:1-21 were written by four different writers; (1) Zechariah 9:1-10, soon after 333 BC; (2) Zechariah 9:11 through Zechariah 11:3, about 247-222 BC; (3) Zechariah 11:4-17 and Zechariah 13:7-9, between 217 and 204 BC; and (4) Zechariah 12:1 through Zechariah 13:6 and chapter Zechariah 14:1-21, about the same time. Tradition points to a saner and securer conclusion, that these oracles were written by Zechariah himself; which in turn is corroborated by internal evidence, as has been shown above. One wonders why these oracles, written so late in Israel's history, should have been appended by the collectors of the Canon to the genuine prophecies of Zechariah, if, as is alleged, that prophet had nothing whatever to do with them!ISBE Zechariah, Book of.27

LITERATURE.ISBE Zechariah, Book of.28

(1) Those Who Defend the Unity of the Book: C. H. H. Wright, Zechariah and His Prophecies (Bampton Lectures), London, 1879; G. L. Robinson, The Prophecies of Zechariah, with Special Reference to the Origin and Date of Chapters 9 through 14, Leipzig Dissertation, reprinted from American Journal of Semitic Languages and Literatures, XII, 1896; W.H. Lowe, Hebrew Student's Commentary on Zechariah, Hebrew and the Septuagint, London, 1882; O.J. Bredenkamp, Der Prophet Sach., Erklart, 1879; Marcus Dods, The Post-Exilian Prophets: Haggai, Zechariah, Malachi ("Handbook for Biblical Classes"), Edinburgh, 1879; E.B. Pusey, Minor Prophets, 1877; W. Drake, "Commentary on Zechariah" (Speaker's Commentary), 1876; T. W. Chambers, "The Book of Zechariah" (Lange's Bible Work), 1874; A. Van Hoonacker, in Revue Biblique, 1902, 161 ff; idem, Les douze petits prophetes, 1908; Wm. Moeller, article "Zechariah" in The Illustrated Bible Dictionary, edited by W.C. Piercy, 1908.ISBE Zechariah, Book of.29

(2) Those Who Advocate a Preexilic Origin for Zechariah 9:1-17 through Zechariah 14:1-21:ISBE Zechariah, Book of.30

Hitzig-Steiner, Die zwolf kleinen Propheten, 1881; Samuel Davidson, An Introduction to the Old Testament, 1862-63; W. Pressel, Commentar zu den Schriften der Propheten Haggai, Sacharja und Maleachi, 1870; C. A. Bruston, Histoire critique de la litterature prophetique des Hebreux, 1881; Samuel Sharpe, History of the Hebrew Nation, Literature and Chronology, 1882; G. von Orelll, Das Buch Ezechiel u. die zwolf kleinen Propheten, 1888; Ferd. Montet, Etude critique sur la date assignable aux six derniers chapitres de Zac, 1882; H. L. Strack, Einleitung in das Altes Testament, 1895; F. W. Farrar, Minor Prophets, in "Men of the Bible" series.ISBE Zechariah, Book of.31

(3) Those Who Advocate a Post-Zecharian Origin for Zechariah 9:1-17 through Zechariah 14:1-21:ISBE Zechariah, Book of.32

B. Stade, "Deuterozacharja, eine krit. Studie," in ZATW, 1881-82; T. K. Cheyne, "The Date of Zechariah 9:1-17-14," in JQR, I, 1889; C. H. Cornill, Einleitung in das Altes Testament, 1891; S. R. Driver, Introduction to the Literature of the Old Testament, 1910; J. Wellhausen, Die kleinen Propheten ubersetzt, 1893; N. I. Rubinkam, The Second Part of the Book of Zechariah, 1892; Karl Marti, Der Prophet Sacharja, 1892; A. F. Kirkpatrick, Doctrine of the Prophets, 1892; R. Eckardt, "Der Sprachgebrauch von Zach 9 through 14," ZATW, 1893, 76-109; A. K. Kuiper, Zacharja 9 through 14; eine exegetischcritische Studie, 1894; J. W. Rothstein, Die Nachtgesichte des Sacharja, 1910; G.A. Smith in Expositor's Bible, 1896-97; S. R. Driver In the New Century Bible; H. G. Mitchell, ICC, 1912.ISBE Zechariah, Book of.33

George L. RobinsonISBE Zechariah, Book of.34

Zecher

Zecher - ze'-ker (zakher, pausal form for zekher, "memorial"; the King James Version Zacher): In 1 Chronicles 8:31 = "Zechariah" of 1 Chronicles 9:37.ISBE Zecher.2

See ZECHARIAH, (5).ISBE Zecher.3

Zechrias

Zechrias - zek-ri'-as (Codex Vaticanus (Zechrias, A and Fritzsche, Ezerias; the King James Version Ezerias): An ancestor of Ezra (1 Esdras 8:1) = "Azariah" of Ezra 7:1.ISBE Zechrias.2

Zedad

Zedad - ze'-dad (tsedhadhah, only found with He locale; Samaritan tseradhah; Septuagint Saradak, Sadadak, Saddak): A town or district named in Numbers 34:8; Ezekiel 47:15 as on the ideal northern boundary of Israel. The uncertainty of the reading has led to two different identifications being proposed. The form "Zerad" was accepted by yon Kasteren, and his identification was Khirbet Serada in the Merj `Ayun, West of the Hasbany branch of the Jordan and North of `Abil. This identification, however, would compel us to draw the ideal boundary along the Qasmiyeh valley and thence eastward to Hermon, and that is much too far South If with Dillmann, Wetzstein, Muehlau and others we read "Zedad," then it is clearly identical with Sadad, a village on the road between Ribleh and Qaryetain. It has been objected that Sadad is too far to the East; but here, as in the tribal boundaries also, the references are rather to the district or lands possessed than to their central town or village.ISBE Zedad.2

W. M. ChristieISBE Zedad.3

Zedechias

Zedechias - zed-e-ki'-as: 1 Esdras 1:46 the King James Version = the Revised Version (British and American) "Sedekias."ISBE Zedechias.2

Zedekiah (1)

Zedekiah (1) - zed-e-ki'-a (tsidhqiyahu, tsidhqiyah, "Yah my righteousness"; Sedekia, Sedekias):ISBE Zedekiah (1).2

(1) The son of Chenaanah (1 Kings 22:11, 24; 2 Chronicles 18:10, 23). Zedekiah was apparently the leader and spokesman of the 400 prophets attached to the court in Samaria whom Ahab summoned in response to Jehoshaphat's request that a prophet of Yahweh should be consulted concerning the projected campaign against Ramoth-gilead. In order the better to impress his audience Zedekiah produced iron horns, and said to Ahab, "With these shalt thou push the Syrians, until they be consumed." He also endeavored to weaken the influence of Micaiah ben Imlah upon the kings by asking ironically, "Which way went the Spirit of Yahweh from me to speak unto thee?"ISBE Zedekiah (1).3

In Josephus (Ant., VIII, xv, 4) there is an interesting rearrangement and embellishment of the Biblical narrative. There Zedekiah is represented as arguing that since Micaiah contradicts Elijah's prediction as to the place of Ahab's death, he must be regarded as a false prophet. Then, smiting his opponent, he prayed that if he were in the wrong his right hand might forthwith be withered. Ahab, seeing that no harm befell the hand that had smitten Micaiah, was convinced; whereupon Zedekiah completed his triumph by the incident of the horns mentioned above.ISBE Zedekiah (1).4

(2) The son of Maaseiah (Jeremiah 29:21-23). A false prophet who, in association with another, Ahab by name, prophesied among the exiles in Babylon, and foretold an early return from captivity. Jeremiah sternly denounced them, not only for their false and reckless predictions, but also for their foul and adulterous lives, and declared that their fate at the hands of Nebuchadnezzar should become proverbial in Israel.ISBE Zedekiah (1).5

(3) The son of Hananiah (Jeremiah 36:12). One of the princes of Judah before whom Jeremiah's roll was read in the 5th year of Jehoiakim.ISBE Zedekiah (1).6

(4) One of the officials who sealed the renewed covenant (Nehemiah 10:1, the King James Version "Zid-kijah"). The fact that his name is coupled with Nehemiah's suggests that he was a person of importance. But nothing further is known of him.ISBE Zedekiah (1).7

(5) The last king of Judah (see following article).ISBE Zedekiah (1).8

John A. LeesISBE Zedekiah (1).9

Zedekiah (2)

Zedekiah (2) - (tsidhqiyahu, "Yah my righteousness"; name changed from Mattaniah (mattanyah, "gift of Yah"; Sedekias):ISBE Zedekiah (2).2

I. SOURCES FOR HIS REGION AND TIMEISBE Zedekiah (2).3

1. AnnalisticISBE Zedekiah (2).4

2. PropheticISBE Zedekiah (2).5

II. THE ADMINISTRATION OF THE LAST KING OF JUDAHISBE Zedekiah (2).6

1. The SituationISBE Zedekiah (2).7

2. The Parvenu TemperISBE Zedekiah (2).8

3. InconsistenciesISBE Zedekiah (2).9

4. Character of the KingISBE Zedekiah (2).10

5. His FateISBE Zedekiah (2).11

6. Doom of the NationISBE Zedekiah (2).12

The last king of Judah, uncle and successor of Jehoiachin; reigned 11 years, from 597 to 586, and was carried captive to Babylon.ISBE Zedekiah (2).13

I. Sources for His Reign and Time. 1. Annalistic: Neither of the accounts in 2 Kings 24:18 through 2 Kings 25:7 and 2 Chronicles 36:11-21 refers, as is the usual custom, to state annals; these ran out with the reign of Jehoiakim. The history in 2 Kings is purely scribal and historianic in tone; 2 Chronicles, especially as it goes on to the captivity, is more fervid and homiletic. Both have a common prophetic origin; and indeed Jeremiah 52:1-34, which is put as an appendix to the book of his prophecy, tells the story of the reign and subsequent events, much as does 2 Kings, but in somewhat fuller detail.ISBE Zedekiah (2).14

2. Prophetic: Two prophets are watching with keen eyes the progress of this reign, both with the poignant sense that the end of the Judean state is imminent: Jeremiah in Jerusalem and Ezekiel, one of the captives in the deportation with Jehoiachin, in Babylon. Dates are supplied with the prophecies of both: Jeremiah's numbered from the beginning of the reign and not consecutive; Ezekiel's numbered from the beginning of the first captivity, and so coinciding with Jeremiah's. From these dated prophecies the principal ideas are to be formed of the real inwardness of the time and the character of the administration. The prophetic passages identifiable with this reign, counted by its years, are: Jeremiah 24:1-10, after the deportation of Jehoiachin (Jeconiah)--the inferior classes left with Zedekiah (compare Ezekiel 11:15; Ezekiel 17:12-14); Jeremiah 27:1-22 through Jeremiah 29:1-32, beginning of reign--false hopes of return of captives and futile diplomacies with neighboring nations; Jeremiah 51:59, Jeremiah 4:11-31th year--Zedekiah's visit to Babylon; Ezekiel 4:1-17 through Ezekiel 7:1-27, Ezekiel 5:11-17th year--symbolic prophecies of the coming end of Judah; Ezekiel 8:1-18 through Ezekiel 12:1-28, Ezekiel 6:11-14th year--quasi-clairvoyant view of the idolatrous corruptions in Jerusalem; Ezekiel 17:11-21, same year--Zedekiah's treacherous intrigues with Egypt; Ezekiel 21:18-23, Ezekiel 7:11-27th year--Nebuchadnezzar casting a divination to determine his invasion of Judah; Jeremiah 21:1-14, undated but soon after--deputation from the king to the prophet inquiring Yahweh's purpose; Jeremiah 34:1-7, undated--the prophet's word to the king while Nebuchadnezzar's invasion is still among the cities of the land; Ezekiel 24:1-2, Ezekiel 9:11-11th year--telepathic awareness of the beginning of the siege, synchronistic with Jeremiah 39:1-10; 2 Kings 25:1-7; Jeremiah 37:1-21; Jeremiah 38:1-28, undated, but soon after--prophecies connected with the temporary raising of the siege and the false faith of the ruling classes; Jeremiah 32:1-44, Jeremiah 10:11-25th year--Jeremiah's redemption of his Anathoth property in the midst of siege, and the good presage of the act; Jeremiah 39:1-18, Jeremiah 11:11-23th year--annalistic account of the breaching of the city wall and the flight and eventual fate of the king. A year and a half later Ezekiel (Jeremiah 33:21-22) hears the news from a fugitive.ISBE Zedekiah (2).15

II. The Administration of the Last King of Judah. 1. The Situation: When Nebuchadnezzar took away Jehoiachin, and with him all the men of weight and character (see under JEHOIACHIN), his object was plain: to leave a people so broken in resources and spirit that they would not be moved to rebellion (see Ezekiel 17:14). But this measure of his effected a segmentation of the nation which the prophets immediately recognized as virtually separating out their spiritual "remnant" to go to Babylon, while the worldly and inferior grades remained in Jerusalem. These are sharply distinguished from each other by Jeremiah in his parable of the Figs (chapter 24), published soon after the first deportation. The people that were left were probably of the same sort that Zephaniah described a few years before, those who had "settled on their lees" (1:12), a godless and inert element in religion and state. Their religious disposition is portrayed by Ezekiel in Zedekiah's 6th year, in his clairvoyant vision of the uncouth temple rites, as it were a cesspool of idolatry, maintained under the pretext that Yahweh had forsaken the land (see Ezekiel 8:1-18). Clearly these were not of the prophetic stamp. It was over such an inferior grade of people that Zedekiah was appointed to a thankless and tragic reign.ISBE Zedekiah (2).16

2. The Parvenu Temper: For a people so raw and inexperienced in administration the prophets recognized one clear duty: to keep the oath which they had given to Nebuchadnezzar (see Ezekiel 17:14-16). But they acted like men intoxicated with new power; their accession to property and unwonted position turned their heads. Soon after the beginning of the reign we find Jeremiah giving emphatic warning both to his nation and the ambassadors of neighboring nations against a rebellious coalition (Jeremiah 27:1-22 mistakenly dated in the Jeremiah 4:11-31th year of Jehoiakim; compare Jeremiah 27:3, 12); he has also an encounter with prophets who, in contradiction of his consistent message, predict the speedy restoration of Jehoiachin and the temple vessels. The king's visit to Babylon (Jeremiah 51:59) was probably made to clear himself of complicity in treasonable plots. Their evil genius, Egypt, however, is busy with the too headstrong upstart rulers; and about the middle of the reign Zedekiah breaks his covenant with his over-lord and, relying on Egypt, embarks on rebellion. The prophetic view of this movement is, that it is a moral outrage; it is breaking a sworn word (Ezekiel 17:15-19), and thus falsifying the truth of Yahweh.ISBE Zedekiah (2).17

3. Inconsistencies: This act of rebellion against the king of Babylon was not the only despite done to "Yahweh's oath." Its immediate effect, of course, was to precipitate the invasion of the Chaldean forces, apparently from Riblah on the Orontes, where for several years Nebuchadnezzar had his headquarters. Ezekiel has a striking description of his approach, halting to determine by arrow divination whether to proceed against Judah or Ammon (21:18-23). Before laying siege to Jerusalem, however, he seems to have spent some time reducing outlying fortresses (compare Jeremiah 34:1-7); and during the suspense of this time the king sent a deputation to Jeremiah to inquire whether Yahweh would not do "according to all his wondrous works," evidently hoping for some such miraculous deliverance as had taken place in the time of Sennacherib (Jeremiah 21:1 ff). The prophet gives his uniform answer, that the city must fall; advising the house of David also to "execute justice and righteousness." Setting about this counsel as if they would bribe Yahweh's favor, the king then entered into an agreement with his people to free all their Hebrew bond-slaves (Jeremiah 34:8-10), and sent back a deputation to the prophet entreating his intercession (Jeremiah 37:3), as if, having bribed Yahweh, they might work some kind of a charm on the divine will. Nebuchadnezzar had meanwhile invested the city; but just then the Egyptian army approached to aid Judah, and the Babylonian king raised the siege long enough to drive the Egyptians back to their own land; at which, judging that Yahweh had interfered as of old, the people caused their slaves to return to their bondage (Jeremiah 34:11). This treachery called forth a trenchant prophecy from Jeremiah, predicting not only the speedy return of the Chaldean army (Jeremiah 37:6-10), but the captivity of the king and the destruction of the city (Jeremiah 34:17-22). It was during this temporary cessation of the siege that Jeremiah, attempting to go to Anathoth to redeem his family property, was seized on the pretext of deserting to the enemy, and put in prison (Jeremiah 37:11-15).ISBE Zedekiah (2).18

4. Character of the King: During the siege, which was soon resumed, Zedekiah's character, on its good and bad sides, was revealed through his frequent contact with the prophet Jeremiah. The latter was a prisoner most of the time; and the indignities which he suffered, and which the king heedlessly allowed, show how the prophet's word and office had fallen in respect (compare the treatment he received, Jeremiah 26:16-19 with Jeremiah 37:15; 38:6). The king, however, was not arrogant and heartless like his brother Jehoiakim; he was weak and without consistent principles; besides, he was rather helpless and timid in the hands of his headstrong officials (compare Jeremiah 38:5, 24-26). His regard for the word of prophecy was rather superstitious than religious: while the prophet's message and counsel were uniformly consistent, he could not bring himself to follow the will of Yahweh, and seemed to think that Yahweh could somehow be persuaded to change his plans (see Jeremiah 37:17; Jeremiah 38:14-16). His position was an exceedingly difficult one; but even so, he had not the firmness, the wisdom, the consistency for it.ISBE Zedekiah (2).19

In his siege of the city Nebuchadnezzar depended mainly on starving it into surrender; and we cannot withhold a measure of admiration for a body of defenders who, in spite of the steadily decreasing food supply and the ravages of pestilence, held the city for a year and a half.ISBE Zedekiah (2).20

5. His Fate: During this time Jeremiah's counsel was well known: the counsel of surrender, and the promise that so they could save their lives (Jeremiah 21:9; 38:2). It was for this, indeed, that he was imprisoned, on the plea that he "weakened the hands" of the defenders; and it was due to the mercy of a foreign slave that he did not suffer death (Jeremiah 38:7-9). At length in the 11th year of Zedekiah's reign, just as the supply of food in the city was exhausted, the Chaldean army effected a breach in the wall, and the king of Babylon with his high officials came in and sat in the middle gate. Zedekiah and his men of war, seeing this, fled by night, taking the ill-advised route by the road to Jericho; were pursued and captured in the plains of the Jordan; and Zedekiah was brought before the king of Babylon at Riblah. After putting to death Zedekiah's sons and the nobles of Judah before his eyes, the king of Babylon then put out the eyes of Zedekiah and carried him captive to Babylon, where, it is uncertain how long after, he died. Jeremiah had prophesied that he would die in peace and have a state mourning (Jeremiah 34:4-5); Ezekiel's prophecy of his doom is enigmatic: "I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there" (Ezekiel 12:13).ISBE Zedekiah (2).21

6. Doom of the Nation: The cruelly devised humiliation of the king was only an episode in the tragic doom of the city and nation. Nebuchadnezzar was not minded to leave so stubborn and treacherous a fortress on his path of conquest toward Egypt. A month after the event at Riblah his deputy, Nebuzaradan, entered upon the reduction of the city: burning the temple and all the principal houses, breaking down the walls, carrying away the temple treasures still unpillaged, including the bronze work which was broken into scrap metal, and deporting the people who were left after the desperate resistance and those who had voluntarily surrendered. The religious and state officials were taken to Riblah and put to death. "So," the historian concludes, "Judah was carried away captive out of his land" (Jeremiah 52:27). This was in 586 BC. This, however, was only the political date of the Babylonian exile, the retributive limit for those leavings of Israel who for 11 years had played an insincere game of administration and failed. The prophetic date, from which Ezekiel reckons the years of exile, and from which the prophetic eye is kept on the fortunes and character of the people who are to be redeemed, was 597 BC, when Jehoiachin's long imprisonment began and when the flower of Israel, transplanted to a foreign home, began its term of submission to the word and will of Yahweh. It was this saving element in Israel who still had a recognized king and a promised future. By both Jeremiah and Ezekiel, Zedekiah was regarded not as Yahweh's anointed but as the one whom Nebuchadnezzar "had made king" (Jeremiah 37:1; Ezekiel 17:16), "the king that sitteth upon the throne of David" (Jeremiah 29:16). The real last king of Judah was Jehoiachin; Ezekiel's title for Zedekiah is "prince" (Ezekiel 12:10).ISBE Zedekiah (2).22

John Franklin GenungISBE Zedekiah (2).23

Zeeb

Zeeb - ze'-eb, zeb.ISBE Zeeb.2

See OREB.ISBE Zeeb.3

Zela, Zelah

Zela, Zelah - ze'-la (tsela` (2 Samuel 21:14)): A city in the territory of Benjamin (Joshua 18:28; the Septuagint here omits). Here was the burying-place of the family of Saul, whither the bones of the king and of Jonathan were brought for burial (2 Samuel 21:14; the Septuagint here reads en te pleura, translating tsela`, "side"). The place is not identified. It may be the Zilu of the Tell el-Amarna Letters.ISBE Zela, Zelah.2

Zelek

Zelek - ze'-lek (tseleq, meaning unknown): An Ammonite, one of David's mighty men (2 Samuel 23:37; 1 Chronicles 11:39).ISBE Zelek.2

Zelophehad

Zelophehad - ze-lo'-fe-had (tslophchadh, meaning unknown): Head of a Manassite family who died without male issue (Numbers 26:33; 1, 7; Numbers 36:2, 6, 10-11; Joshua 17:3; 1 Chronicles 7:15). His daughters came to Moses and Eleazar and successfully pleaded for a possession for themselves (Numbers 27:1 ff). This became the occasion for a law providing that in the case of a man dying without sons, the inheritance was to pass to his daughters if he had any. A further request is made (Numbers 36:2 ff) by the heads of the Gileadite houses that the women who were given this right of inheritance should be compelled to marry members of their own tribe, so that the tribe may not lose them and their property. This is granted and becomes law among the Hebrews.ISBE Zelophehad.2

Gray says (ICC on Numbers 26:33) that the "daughters" of Zelophehad are towns or clans.ISBE Zelophehad.3

David Francis RobertsISBE Zelophehad.4

Zelotes

Zelotes - ze-lo'-tez (Zelotes).ISBE Zelotes.2

See SIMON THE ZEALOT ; ZEALOT.ISBE Zelotes.3

Zelzah

Zelzah - zel'-za (tseltsach; hallomenous megala): A place where Samuel told Saul he would meet two men with news that the asses were found. Its position is defined as "by Rachel's sepulchre, in the border of Benjamin" (1 Samuel 10:2). It has been thought that the place of meeting was sufficiently indicated without the word betseltsach, which is translated "at Zelzah," and that this cannot therefore be a place-name. The Septuagint has "leaping mightily" or "in great haste" (Ewald) points to a different text. Whether the Greek can be so translated is also a question, as megala does not elsewhere occur as an adverb. Some corruption of the text is probable. The border of Benjamin may be roughly determined, but the tomb of Rachel is now unknown. No name like Zelzah has been recovered in the district. Smith ("Samuel," ICC, at the place) suggests that we should read "Zela" for "Zelzah" (tsela`, for tseltsach).ISBE Zelzah.2

W. EwingISBE Zelzah.3

Zemaraim

Zemaraim - zem-a-ra'-im (cemdrayim; Codex Vaticanus Sara; Codex Alexandrinus Semrim): A city in the territory of Benjamin. It is named between Betharabah and Bethel (Joshua 18:22), and is probably to be sought East of the latter city. It is usual to identify it with es-Samra, a ruin about 4 miles North of Jericho. Mt. Zemaraim probably derived its name from the city, and must be sought in the neighborhood. On this height, which is said to be in Mt. Ephraim, Abijah, king of Judah, stood when making his appeal to the men of Israel under Jeroboam (2 Chronicles 13:4). If the identification with es-Samra is correct, this hill must be in the uplands to the West, es-Samra being on the floor of the valley. Dillmann (Joshua, at the place) thinks Zemaraim cannot be so far East of Bethel, but may be found somewhere to the South of that town.ISBE Zemaraim.2

W. EwingISBE Zemaraim.3

Zemarite

Zemarite - zem'-a-rit (ha-tsemari; ho Samaraios): A Canaanite people named in Genesis 10:18; 1 Chronicles 1:16. The occurrence of the name between Arvadite and Hamathite gives a hint as to locality. A place called Cumur is mentioned in the Tell el-Amarna Letters along with Arvad. The name probably survives in that of Sumra, a village on the seacoast between Tripolis and Ruwad, about 1 1/2 miles North of Nahr el-Kebir. We may with some certainty identify this modern village with the site of the town from which the inhabitants were named "Zemarites."ISBE Zemarite.2

Zemirah

Zemirah - ze-mi'-ra (zemirah, meaning uncertain; Septuagint Codex Vaticanus Amarias; Codex Alexandrinus Zamarias; the King James Version Zemira): A descendant of Benjamin (1 Chronicles 7:8), but more probably of Zebulun (Curtis, Chronicles, 145 ff).ISBE Zemirah.2

Zenan

Zenan - ze'-nan.ISBE Zenan.2

See ZAANAN.ISBE Zenan.3

Zenas

Zenas - ze'-nas (Zenas (Titus 3:13); the name in full would probably be Zenodorus, literally, meaning "the gift of Zeus"):ISBE Zenas.2

1. A Jewish Lawyer: Paul calls Zenas "the lawyer." The meaning of this is, that, previous to his becoming a Christian, he had been a Jewish lawyer. The lawyers were that class of Jewish teachers who were specially learned in the Mosaic Law, and who interpreted that Law, and taught it to the people.ISBE Zenas.3

They are met with again and again in the Gospels, where they frequently came into contact with Christ, usually in a manner hostile to Him. For example, "A certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life?" (Luke 10:25). our Lord replied to him on his own ground, asking, "What is written in the law? how readest thou?" Regarding this class of teachers as a whole, it is recorded that "the Pharisees and lawyers rejected for themselves the counsel of God" (Luke 7:30). The term nomikos, "lawyer," applied to Zenas, is in the Gospels varied by nomodidakalos, "a teacher of the law," and by grammateus, "a scribe": all three terms describe the same persons. Before his conversion to Christ, Zenas had been a lawyer, one of the recognized expounders of the Law of Moses.ISBE Zenas.4

A different view of Zenas' occupation is taken by Zahn (Introduction to the New Testament, II, 54), who says that in itself nomikos could denote a rabbi, quoting Ambrosiaster, "Because Zenas had been of this profession in the synagogue, Paul calls him by this name." But Zahn gives his own opinion that "since the Jewish scribe who became a Christian, by that very act separated himself from the rabbinic body, and since the retention of rabbinic methods and ways of thinking was anything but a recommendation in Paul's eyes (1 Timothy 1:7), Zenas is here characterized, not as legis (Mosaicae), doctor, but as juris peritus. The word denotes not an office, but usually the practical lawyer, through whose assistance e.g. a will is made, or a lawsuit carried on. Plutarch applies this name to the renowned jurist Mucius Scaevola."ISBE Zenas.5

The ordinary meaning seems preferable, which sees in Zenas one who previous to his conversion had been a Jewish rabbi.ISBE Zenas.6

2. Paul's Wishes regarding Zenas: It is not certain where Paul was when he wrote the Epistle to Titus. But he directs Titus to come to him to Nicopolis, where he had resolved to spend the ensuing winter. And he adds the injunction that he desires him to "bring Zenas the lawyer and Apollos"--Paul's old friend from Alexandria--with him "on their journey diligently, that nothing be wanting unto them" (the King James Version). This may mean that Paul wished to have Zenas and Apollos with him at Nicopolis; but, on the other hand, it may not have this meaning. For the King James Version in translating "bring" is in error. The word signifies, as given in the Revised Version (British and American), "set forward" on their journey, that is, furnish them with all that they need for the journey. But even supposing Paul is not instructing Titus to bring Zenas and Apollos to Nicopolis--though this is perhaps what he means--yet it is most interesting to find these two friends of the apostle mentioned in this particular way, and especially at a time so near to the close of his life. Paul was unselfish as ever, solicitous that Zenas and Apollos be comfortably provided for on their intended journey. He is full of affectionate regard for them, interested in their welfare at every step; while he himself is far distant in another country, he remembers them with tender and sympathetic friendship. Doubtless the two friends reciprocated his affection.ISBE Zenas.7

Nothing more is known of Zenas than is contained in this passage.ISBE Zenas.8

John RutherfurdISBE Zenas.9

Zend-avesta

Zend-avesta - zend-a-ves'-ta.ISBE Zend-avesta.2

See PERSIAN RELIGION; ZOROASTRIANISM.ISBE Zend-avesta.3

Zephaniah

Zephaniah - zef-a-ni'-a (tsephanyah, tsephanyahu, "Yah hath treasured"):ISBE Zephaniah.2

(1) The prophet.ISBE Zephaniah.3

See ZEPHANIAH, BOOK OF.ISBE Zephaniah.4

(2) A Levite or priest (1 Chronicles 6:36 (Hebrews 6:20)), called in some genealogies "Uriel" (1 Chronicles 6:24; 5, 11).ISBE Zephaniah.5

(3) Judean father or fathers of various contemporaries of Zechariah, the prophet (Zechariah 6:10, 14).ISBE Zephaniah.6

(4) A priest, the second in rank in the days of Jeremiah. He was a leader of the "patriotic" party which opposed Jeremiah. Nevertheless, he was sent to the prophet as a messenger of King Zedekiah when Nebuchadnezzar was about to attack the city (Jeremiah 21:1) and at other crises (Jeremiah 37:3; compare Jeremiah 29:25, 29; 2 Kings 25:18). That he continued to adhere to the policy of resistance against Babylonian authority is indicated by the fact that he was among the leaders of Israel taken by Nebuzaradan before the king of Babylon, and killed at Riblah (2 Kings 25:18 parallel Jeremiah 52:24).ISBE Zephaniah.7

Nathan IsaacsISBE Zephaniah.8

Zephaniah, Apocalypse of

Zephaniah, Apocalypse of - A (probably) Jewish apocryphal work of this name is mentioned in the Stichometry of Nicephorus and another list practically identical with this; a quotation from it is also preserved by Clement of Alexandria (Strom., v. 11,77). Dr. Charles thinks this indicates a Christian revision (Encyclopedia Brittanica, II, article "Apocalypse"); others suppose it to point to a Christian, rather than a Jewish, origin. See Schurer,HJP , divII , volumeIII , pp. 126-27, 132; GJV4, III, 367-69.ISBE Zephaniah, Apocalypse of.2

Zephaniah, Book of

Zephaniah, Book of - I. THE AUTHORISBE Zephaniah, Book of.2

1. NameISBE Zephaniah, Book of.3

2. AncestryISBE Zephaniah, Book of.4

3. LifeISBE Zephaniah, Book of.5

II. TIMEISBE Zephaniah, Book of.6

1. DateISBE Zephaniah, Book of.7

2. Political SituationISBE Zephaniah, Book of.8

3. Moral and Religious ConditionsISBE Zephaniah, Book of.9

III. BOOKISBE Zephaniah, Book of.10

1. ContentsISBE Zephaniah, Book of.11

2. IntegrityISBE Zephaniah, Book of.12

IV. TEACHINGISBE Zephaniah, Book of.13

1. The Day of YahwehISBE Zephaniah, Book of.14

2. UniversalismISBE Zephaniah, Book of.15

3. Messianic ProphecyISBE Zephaniah, Book of.16

LITERATUREISBE Zephaniah, Book of.17

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).ISBE Zephaniah, Book of.18

2. Ancestry: The ancestry of the prophet is carried back four generations (Zephaniah 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.ISBE Zephaniah, Book of.19

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).ISBE Zephaniah, Book of.20

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).ISBE Zephaniah, Book of.21

II. Time. 1. Date: The title (Zephaniah 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?ISBE Zephaniah, Book of.22

The more important arguments in favor of the later period are: (a) Deuteronomy 28:29-30 is quoted in Zephaniah 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" (Zephaniah 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" (Zephaniah 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 Zephaniah 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 (Zephaniah 1:4, "names of Baal"; Zephaniah 1:8, "house of the king").ISBE Zephaniah, Book of.23

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 Zephaniah 1:8-9. (b) The idolatrous practices condemned by Zephaniah (Zephaniah 1:3-5) are precisely those abolished in 621. (c) The temper described in Zephaniah 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 (Zephaniah 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.ISBE Zephaniah, Book of.24

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 theyISBE Zephaniah, Book of.25

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.ISBE Zephaniah, Book of.26

3. Moral and Religious Conditions: The Book of Zephaniah, the early discourses of Jeremiah, and 2 Kings 21:1-26 through 2 Kings 23:1-37 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 (2 Kings 3:1, 3, 7). Luxury and extravagance might be seen on every hand; fortunes were heaped up by oppressing the poor (2 Kings 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).ISBE Zephaniah, Book of.27

III. Book. 1. Contents: The Book of Zephaniah falls naturally into two parts of unequal length. The first part (1:2 through 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). Zephaniah 2:4-15 contains threats upon 5 nations, Philistia (Zephaniah 2:4-7), Moab and Ammon (Zephaniah 2:8-11), Ethiopia (Zephaniah 2:12), Assyria (Zephaniah 2:13-15). In Zephaniah 3:1 the prophet turns once more to Jerusalem. Leaders, both civil and religious, and people are hopelessly corrupt (Zephaniah 3:1-4), and continue so in spite of Yahweh's many attempts to win the city back to purity (Zephaniah 3:5-7); hence, the judgment which will involve all nations has become inevitable (Zephaniah 3:8). A remnant of the nations and of Judah will escape and find rest and peace in Yahweh (Zephaniah 3:9-13). The closing section (Zephaniah 3:14-20) pictures the joy and exaltation of the redeemed daughter of Zion.ISBE Zephaniah, Book of.28

2. Integrity: The authenticity of every verse in Zephaniah 2:1-15 and Zephaniah 3:1-20, and of several verses in chapter Zephaniah 1:1-18, has been questioned by one or more scholars, but the passages rejected or questioned with greatest persistency are Zephaniah 2:1-3, 4-15 (especially Zephaniah 2:8-11); Zephaniah 3:9-10, 14-20. The principal objection to Zephaniah 2:1-3 is the presence in Zephaniah 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 1:1-18. The latter, from beginning to end, speaks of the terrors of judgment; Zephaniah 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, Zephaniah 2:1-3 seems to form the necessary completion of chapter Zephaniah 1:1-18.ISBE Zephaniah, Book of.29

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, 6, 8). (c) The attitude of the prophet toward Judah (Zechariah 2:9-10) is the exact opposite of that expressed in Zephaniah 1:1-18. (d) The qinah meter, which predominates in the rest of the section, is absent from Zephaniah 2:8-11. (e) Zephaniah 2:12 is the natural continuation of Zephaniah 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 Zephaniah 2:8, 10 presuppose the destruction of Jerusalem? (c) The promises in Zephaniah 2:7, 8-10 are only to a remnant, which presupposes a judgment such as is announced in chapter Zephaniah 1:1-18. (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) Zephaniah 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 Zephaniah 2:12 seems the natural continuation of Zephaniah 2:9, and since Zephaniah 2:10 and 11 differ in other respects from those preceding, suspicion of the originality of these two verses cannot be suppressed.ISBE Zephaniah, Book of.30

Zephaniah 3:1-8 is so similar to chapter 1 that its originality cannot be seriously questioned, but Zephaniah 3:1-8 carry with them Zephaniah 3:9-13, which describe the purifying effects of the judgment announced in Zephaniah 3:1-8. The present text of Zephaniah 3:10 may be corrupt, but if properly emended there remains insufficient reason for questioning Zephaniah 3:10 and 11. The authenticity of Zephaniah 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 Zephaniah 3:11-13; the judgments upon Judah appear to be in the past; Zephaniah 3:18-20 seem to presuppose a scattering of the people of Judah, while the purifying judgment of Zephaniah 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 Isaiah 3:14-20 contains a "new song from God," added to the utterances of Zephaniah at a period subsequent to the fall of Jerusalem.ISBE Zephaniah, Book of.31

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.ISBE Zephaniah, Book of.32

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 (Zephaniah 2:3; Zephaniah 3:9-13).ISBE Zephaniah, Book of.33

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 (Zephaniah 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" (Zephaniah 2:11), which is a step in the direction of the utterance of Jesus in John 4:21.ISBE Zephaniah, Book of.34

3. Messianic Prophecy: The Messianic King is not mentioned by Zephaniah. Though he draws a sublime picture of the glories of the Messianic age (Zephaniah 3:14-20), there is not a word concerning the person of the Messianic King. Whatever is done is accomplished by Yahweh Himself.ISBE Zephaniah, Book of.35

LITERATURE.ISBE Zephaniah, Book of.36

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."ISBE Zephaniah, Book of.37

F. C. EiselenISBE Zephaniah, Book of.38

Zephath

Zephath - ze'-fath.ISBE Zephath.2

See HORMAH.ISBE Zephath.3

Yarn — Young; Men, Young Women

Zephathah, Valley of — Zuzim