(Zaʹa·nan).

A town mentioned by the prophet Micah as among places due to experience the foretold invasion of Judah. (Mic 1:11) Many scholars consider it to be the same as Zenan at Joshua 15:37. It is tentatively identified with ʽAraq el-Kharba, in the Shephelah region of Judah, about 6 km (3.5 mi) NW of Lachish.

(Za·a·nanʹnim).

“The big tree in Zaanannim” was a point apparently at the S boundary of Naphtali’s tribal territory. (Jos 19:32, 33) Sisera met death in the tent of Jael, the wife of Heber the Kenite, “near the big tree in Zaanannim, which is at [“by” (JP) or “near” (AT, RS)] Kedesh,” perhaps the Kedesh SE of Megiddo in Issachar. (Jg 4:11, 17, 21; 5:19) However, Zaanannim’s actual site remains unidentified.

(Zaʹa·van).

Second-named son of Horite Sheik Ezer and grandson or descendant of Seir the Horite.​—Ge 36:20, 21, 27; 1Ch 1:42.

(Zaʹbad) [[God] Has Endowed].

1. An Ephraimite in the family of Shuthelah.​—1Ch 7:20, 21.

2. A descendant of Judah through Jerahmeel; his great-grandfather was an Egyptian; son of Nathan.​—1Ch 2:3, 25, 34-37.

3. One of David’s mighty men; son of Ahlai.​—1Ch 11:26, 41.

4. One of the assassins of King Jehoash of Judah; son of Shimeath the Ammonitess. (2Ch 24:26) He is also called Jozacar.​—2Ki 12:21; see JOZACAR.

5, 6, 7. Three of the Israelites whom Ezra encouraged to dismiss their foreign wives and sons; sons of Zattu, Hashum, and Nebo, respectively.​—Ezr 10:10, 11, 27, 33, 43, 44.

(Zabʹbai) [possibly a shortened form of Zebadiah, meaning “May Jehovah Endow”].

A postexilic son of Bebai, among those who terminated their foreign marriage alliances, on Ezra’s counsel. (Ezr 10:28, 44) He was probably the father of the Baruch who did work on Jerusalem’s walls.​—Ne 3:20.

(Zabʹbud) [Endowed].

One of the two leaders of the sons of Bigvai, a paternal house whose members went to Jerusalem with Ezra in 468 B.C.E.​—Ezr 8:1, 14.

(Zabʹdi) [shortened form of Zabdiel].

1. A descendant of Judah in the family of Zerahites; grandfather of Achan.​—Jos 7:1, 17, 18.

2. Head of a Benjamite family dwelling in Jerusalem; son or descendant of Shimei.​—1Ch 8:1, 19-21, 28.

3. Officer of King David’s wine supplies in the vineyards; a Shiphmite. Another officer, Shimei, had oversight of the vineyards themselves.​—1Ch 27:27.

4. A Levite of the sons of Asaph and forefather of Mattaniah, a postexilic music leader. (Ne 11:17) Zabdi appears to be elsewhere called Zichri (1Ch 9:15) and possibly Zaccur.​—1Ch 25:2, 10; Ne 12:35.

(Zabʹdi·el) [God Has Endowed].

1. Father of the Jashobeam who was over the first monthly division ministering to King David.​—1Ch 27:2.

2. A prominent priest appointed as an overseer in Jerusalem after the Babylonian exile.​—Ne 11:10, 14.

(Zaʹbud) [Endowed].

A priestly adviser of King Solomon; son of Nathan. (1Ki 4:5) It is not certain, but Zabud’s father Nathan may have been the prophet who was a close adviser of King David.​—2Sa 7:3; 12:1.

(Zacʹcai) [possibly a shortened form of Zechariah, meaning “Jehovah Has Remembered”].

Founder of a family in Israel. Seven hundred and sixty of his male descendants returned from the Babylonian exile in 537 B.C.E.​—Ezr 2:1, 2, 9; Ne 7:14.

(Zac·chaeʹus) [from Heb., possibly from a root meaning “clean; pure”].

A chief tax collector at Jericho who became one of Christ’s disciples. As such an official, Zacchaeus was likely over the other tax collectors in and around Jericho. The district around Jericho was fertile and productive, yielding considerable tax returns as a result of commerce, and Zacchaeus, in the manner of most tax collectors, had probably employed questionable practices in connection with his position to procure part of his notable wealth, for, indeed, “he was rich.”​—Lu 19:1, 2, 8; see TAX COLLECTOR.

When Jesus came to Jericho in the spring of 33 C.E., just before going to Jerusalem and to his death, Zacchaeus wanted to get a glimpse of him, but being small in stature, he could not see over the crowd. So, running ahead to an advance position, he resourcefully gained a vantage point by climbing a tree. This interest, of course, impressed Jesus, who told Zacchaeus that he would stay with him while in Jericho. The townspeople objected, however, saying that Jesus was making himself a friend of sinners. Showing a changed attitude, Zacchaeus declared that he would restore fourfold whatever he had got unjustly and that he would give half his belongings to the poor. Jesus then acknowledged that his household was now in line for salvation. (Lu 19:3-10) Also, while visiting Zacchaeus, Jesus spoke the illustration of the minas.​—Lu 19:11-28.

(Zacʹcur) [from a root meaning “remember”].

1. A Reubenite whose son Shammua was one of the 12 spies that Moses sent into the Promised Land.​—Nu 13:3, 4.

2. A Simeonite whose descendants through Shimei became numerous.​—1Ch 4:24-27.

3. A Merarite Levite; son of Jaaziah.​—1Ch 24:26, 27.

4. Head of the third group of Levite musicians; a son of Asaph, a Gershonite. (1Ch 25:2, 10; 6:39, 43; Ne 12:35) Zaccur may possibly be called Zabdi (Ne 11:17) and Zichri.​—1Ch 9:15.

5. One who worked building Jerusalem’s wall under Nehemiah’s direction; son of Imri.​—Ne 3:2.

6. A Levite represented in the signatures to the covenant of faithfulness proposed during Nehemiah’s governorship. Zaccur may have been there himself, or perhaps one of his descendants signed, in his name. (Ne 9:38; 10:1, 9, 12) Possibly the same as No. 7.

7. A Levite whose son Hanan was entrusted with proper distribution of the tithes during Nehemiah’s governorship. (Ne 13:10-13) Perhaps the same as No. 6.

(Zaʹdok) [from a root meaning “be righteous”].

1. A priest prominently associated with King David. Zadok was a descendant of Aaron through the high-priestly line of Eleazar. (1Ch 6:3-8, 50-53) He is also called a seer. (2Sa 15:27) Zadok, as a young man mighty in valor, was one of the tribal chiefs who threw in his support for David’s kingship. (1Ch 12:27, 28) From that time on he was loyal to David.​—2Sa 8:15, 17; 20:25; 1Ch 18:16.

Zadok and Abiathar (whenever the two are mentioned, Zadok is named first, perhaps because he was also a prophet) accompanied the ark of the covenant when David had it brought up to Jerusalem, after which Zadok continued to serve for a time at Gibeon, where the tabernacle was located. (1Ch 15:11, 14; 16:39) When Absalom rebelled, Zadok and the Levites started to bring the Ark along as they accompanied David in his flight from Jerusalem, but David sent them back to the city, designating Zadok and others to act as intelligence intermediaries. (2Sa 15:23-29, 35, 36; 17:15, 16; 18:19-27) After the rebellion was over, Zadok and Abiathar were instrumental in securing David’s favorable reception in Jerusalem. (2Sa 19:11-14) When, late in his reign, David organized the Levitical services for the temple, both Zadok and Ahimelech the son of Abiathar assisted him.​—1Ch 24:3, 6, 30, 31.

In contrast with Abiathar, Zadok did not support the attempted usurpation of the throne by Adonijah; for this, David appointed Zadok as the one to anoint Solomon as king. (1Ki 1:7, 8, 26, 32-46) During the reigns of Saul and David, Zadok served only as an associate priest, but for his loyalty as contrasted with the wavering allegiance of High Priest Abiathar, Solomon expelled Abiathar from Jerusalem and made Zadok high priest. This fulfilled Jehovah’s prophecy spoken against Eli’s house. (1Ki 2:26, 27, 35) The later listing of “Zadok and Abiathar” at 1 Kings 4:4 is probably in a historical sense. Josephus claims that Zadok was the first high priest at Solomon’s temple. (Jewish Antiquities, X, 152 [viii, 6]) At 1 Chronicles 27:16, 17, Zadok is listed as leader over the house of Aaron. The Bible provides a basis for tracing the line of Zadok as holding the office of high priest down to the time of Darius the Persian (likely Darius II). (1Ki 4:2; 1Ch 6:8-15; 2Ch 31:10; Ne 12:22) The priests seen in Ezekiel’s visionary temple were “sons of Zadok.”​—Eze 40:46; 43:19; 44:15; 48:11.

2. Maternal grandfather of King Jotham of Judah.​—2Ki 15:32, 33; 2Ch 27:1.

3. A descendant of Aaron through No. 1 in the high-priestly line, and an ancestor of the “skilled copyist” Ezra.​—1Ch 6:3, 8, 12, 13; 9:11; Ezr 7:1-6; Ne 11:11.

4. One of Jerusalem’s postexilic wall rebuilders; son of Baana. (Ne 3:4) Either he or a representative of a family of the same name signed the national covenant proposed shortly thereafter.​—Ne 9:38; 10:1, 14, 21.

5. Another who helped rebuild Jerusalem’s wall; son or descendant of Immer, who possibly belonged to the priestly family.​—Ne 3:29.

6. A copyist whom Nehemiah made jointly responsible with Shelemiah and Pedaiah for the Levitical stores. (Ne 13:13) Perhaps the same as No. 5.

7. A postexilic ancestor of Jesus’ adoptive father Joseph.​—Mt 1:14.

(Zaʹham) [Loathsome One].

A son of King Rehoboam (presumably by his wife Mahalath).​—2Ch 11:18, 19, 23.

(Zaʹir).

A site in or near Edom. In the vicinity of Zair, Judah’s King Jehoram, by night, struck down a surrounding military force of Edomites. (2Ki 8:20-22) Zair’s actual location is not known.

(Zaʹlaph).

Father of at least six sons, one of whom helped Nehemiah to repair Jerusalem’s wall.​—Ne 3:30.

(Zalʹmon).

1. An Ahohite warrior of David. (2Sa 23:8, 28) Apparently called Ilai at 1 Chronicles 11:29.

2. A mountain near Shechem. From Mount Zalmon, Abimelech and his forces cut wood with which to burn down the vault belonging to the city of Shechem. (Jg 9:48, 49) As the only mountains near Shechem are Ebal and Gerizim, Zalmon was either a peak or slope of one of these, or else it was some other less important hill nearby.

3. A lofty peak evidently in Bashan, E of the Jordan. (Ps 68:14, 15) It was perhaps the highest peak of Mount Hauran (Jebel ed Druz).

(Zal·moʹnah).

A wilderness site where the Israelites encamped after leaving Mount Hor and before moving on to Punon. (Nu 33:41, 42) Zalmonah is tentatively identified by Y. Aharoni with es-Salmaneh, about 20 km (12 mi) NNW of the suggested site of Punon.

(Zal·munʹna).

One of the kings of Midian whose forces and allies oppressed Israel for seven years prior to Gideon’s judgeship. (Jg 6:1) Gideon’s small band routed the invaders and, in pursuit of the fleeing forces, captured and put to death Kings Zebah and Zalmunna.​—Jg 6:33; 8:4-21; Ps 83:11, 12; see ZEBAH.

(Zam·zumʹmim) [possibly from a root meaning “have in mind; scheme”].

The Ammonite name for the Rephaim; a people dispossessed by the Ammonites. (De 2:19, 20) There is no definite connection between them and the Zuzim.​—Ge 14:5; see REPHAIM.

(Za·noʹah) [possibly from a root meaning “stink”].

1. A Judean city in the Shephelah. (Jos 15:20, 33, 34, 36) It was among the cities reinhabited after the Babylonian exile. (Ne 11:25, 30) The residents of this Zanoah may have been the ones who did repair work on Jerusalem’s southern wall and its Valley Gate. (Ne 3:13) It is identified with Khirbet Zanuʽ (Horvat Zanoah), about 5 km (3 mi) SE of Beth-shemesh.

2. A city in the mountainous region of Judah. (Jos 15:20, 48, 56, 57) This is apparently the Zanoah referred to at 1 Chronicles 4:18 as being ‘fathered’ by Jekuthiel. (See JEKUTHIEL.) It is tentatively identified with Khirbet Beit Amra, about 10 km (6 mi) SSW of Hebron.

(Zaphʹe·nath-pa·neʹah).

The name that Pharaoh gave to Joseph when elevating him in authority to a position next to himself. (Ge 41:45) To those who spoke Hebrew, the pronunciation of the name evidently meant “Revealer of Hidden Things,” but to the Egyptians it perhaps meant “The God Said: He Will Live!”

(Zaʹphon) [from a root meaning “keep watch”].

A city assigned to Gad. (Jos 13:24, 27) Some favor identifying it with Tell es-Saʽidiyeh, about 10 km (6 mi) NNW of Succoth. The name also appears in some translations at Judges 12:1 instead of “northward.”​—JB, NE, RS.

(Zarʹe·phath) [possibly from a root meaning “refine”].

A Phoenician town ‘belonging to’ or apparently dependent upon Sidon in Elijah’s day. At Zarephath the prophet was shown hospitality by a poor widow, whose flour and oil were miraculously sustained during a great famine and whose son Elijah, in God’s power, subsequently raised from death. (1Ki 17:8-24; Lu 4:25, 26) It later marked an extremity of former Canaanite territory foretold to become the possession of Israelite exiles. (Ob 20) The name is preserved in that of Sarafand, about 13 km (8 mi) SSW of Sidon, though the ancient site may have been a short distance away on the Mediterranean shore.

(Zarʹe·than).

The first reference to it is at Joshua 3:16, where the account is given of the miraculous damming up of the waters of the Jordan “at Adam, the city at the side of Zarethan.” Later the record states that at the time of the casting of copper items for the temple, such casting was done in the District of the Jordan, “in the clay mold, between Succoth and Zarethan.” (1Ki 7:46) The clay available in the Jordan Valley contributed toward the feasibility of such copper-casting operations in this area.

Since the site of Adam is generally placed at Tell ed-Damiyeh (on the E side of the Jordan opposite the entrance to the Wadi Farʽah) and since Succoth is considered to be located about 13 km (8 mi) NNE of Adam, these texts would indicate that Zarethan lay on the W side of the Jordan not far from Adam and Succoth. The 82-m-high (270 ft) summit known as Qarn Sartabeh, which is called “the great landmark of the Jordan valley,” is suggested by some as the probable location of Zarethan. (Encyclopædia Biblica, edited by T. Cheyne, London, 1903, Vol. IV, col. 5382) It lies across the Jordan from Adam, at the entrance to the Wadi Farʽah.

This identification, however, is somewhat difficult to harmonize with the description of Solomon’s fifth administrative district as given at 1 Kings 4:12, which refers to “Taanach and Megiddo and all Beth-shean, which is beside Zarethan below Jezreel, from Beth-shean to Abel-meholah to the region of Jokmeam.” Qarn Sartabeh lies much farther S than the other places there listed and not “beside” Beth-shean in the sense of neighboring it. The Jerusalem Bible endeavors to adjust the geographic order of the places listed at 1 Kings 4:12, referring to “all Beth-shean below Jezreel, from Beth-shean as far as Abel Meholah, which is beside Zarethan,” thus relating Zarethan to Abel-meholah rather than to Beth-shean. However, since the reference is to “all Beth-shean,” it doubtless indicates a region rather than the city itself. If Zarethan was indeed connected with the prominent summit of Qarn Sartabeh, it may be that the region of Beth-shean embraced the valley plain around it and extending southward to a point from which Zarethan became visible, thus serving to indicate a separate, but neighboring, region.

Other sites suggested for Zarethan lie E of the Jordan and therefore do not seem to fit the context. Excavations at one of them, Tell es-Saʽidiyeh, produced unusual quantities of articles made of bronze (an alloy formed chiefly of copper and tin), which may confirm the location of Solomon’s copper-casting activity in this general area.

In the account at 2 Chronicles 4:17, which parallels that of 1 Kings 7:46, “Zeredah” appears in place of Zarethan, perhaps representing a variant spelling of the name.

(Zatʹtu).

Forefather of a large family that returned to Jerusalem with Zerubbabel in 537 B.C.E. (Ezr 2:1, 2, 8; Ne 7:13) When Ezra came to Jerusalem some of their descendants dismissed the foreign wives they had taken. (Ezr 10:10, 11, 27, 44) Shortly thereafter, a representative of this family, or someone else named Zattu, sealed the “trustworthy arrangement.”​—Ne 9:38; 10:1, 14.

[ז] (zaʹyin).

The seventh letter in the Hebrew alphabet. It corresponds generally to the English letter “z” and, in the Hebrew, is found at the beginning of each verse of Psalm 119:49-56.

(Zaʹza).

A son of Jonathan among the descendants of Jerahmeel in the tribe of Judah.​—1Ch 2:3-5, 25, 33.

See JEALOUS, JEALOUSY.

A designation distinguishing the apostle Simon from the apostle Simon Peter and evidently corresponding to the term “Cananaean” used by Matthew and Mark. (Mt 10:4; Mr 3:18; Lu 6:15; Ac 1:13) Simon’s being called “the zealous one” does not necessarily mean that he was at one time associated with the political group called Zealots. The designation may simply have been an appellative appropriate to his personality.

(Zeb·a·diʹah) [May Jehovah Endow].

1. A Benjamite, son or descendant of Beriah.​—1Ch 8:1, 15, 16.

2. A Benjamite, son or descendant of Elpaal.​—1Ch 8:1, 17, 18.

3. A Benjamite warrior who joined David’s forces at Ziklag; son of Jeroham from Gedor.​—1Ch 12:1, 2, 7.

4. Joab’s nephew and chief of the fourth monthly rotational army division. His being ‘after his father Asahel’ may indicate that he succeeded to the post after Asahel was put to death. (2Sa 2:23) Or if these monthly courses were organized after Asahel’s death, then it could mean that Zebadiah was put over a division named after Asahel.​—1Ch 27:1, 7; see ASAHEL No. 1.

5. A gatekeeper involved in David’s organization of the Levitical services; son of Meshelemiah, a Korahite.​—1Ch 26:1, 2.

6. One of the Levites whom Jehoshaphat in his third year, 934 B.C.E., dispatched to teach Jehovah’s law in the cities of Judah.​—2Ch 17:7-9.

7. A leader of the house of Judah, son of Ishmael, among those whom King Jehoshaphat appointed over legal cases.​—2Ch 19:8-11.

8. Head of the paternal house of Shephatiah. Zebadiah, son of Michael, led 80 males of his paternal house back to Jerusalem with Ezra in 468 B.C.E.​—Ezr 8:1, 8.

9. One of the priests of the house of Immer who was among those encouraged by Ezra to dissolve their foreign marriage alliances.​—Ezr 10:19, 20.

(Zeʹbah) [Sacrifice].

A king of Midian who shared in oppressing Israel. Zebah and Zalmunna were rulers presumably for the seven years that Midian made raids against Israel, ruining fields and bringing about poverty. (Jg 6:1-6) At some unspecified time they also killed members of Gideon’s household.​—Jg 8:18, 19.

When Gideon defeated their army of 135,000, Zebah, Zalmunna, and 15,000 managed to escape under hot pursuit and made their way to Karkor, quite some distance, but there they were again defeated and finally captured. As Gideon was bringing Zebah and Zalmunna back as humiliated captives at least as far as Succoth, they must have been reminded of their boastful words (or at least the expression of their attitude) preserved in the psalm: “Let us take possession of the abiding places of God for ourselves.” (Ps 83:11, 12) After they admitted to having killed his brothers, Gideon personally put to death the two Midianite kings.​—Jg 8:4-21.

(Zebʹe·dee) [possibly from a Heb. root meaning “endow”].

Father of Jesus’ apostles James and John. (Mt 4:21, 22; 10:2; 26:37; Mr 3:17; 10:35; Lu 5:10; Joh 21:2) Salome is generally believed to have been Zebedee’s wife and the sister of Jesus’ mother Mary. This would mean that Zebedee was Jesus’ uncle by marriage, and James and John, Jesus’ cousins.​—Mt 27:56; Mr 15:40; Joh 19:25; see SALOME No. 1.

Zebedee was in the fishing business on the Sea of Galilee and apparently did quite well with it, for there were hired men working with him. (Mr 1:16, 19, 20) His wife Salome was able to render material services to Jesus. (Mr 15:40, 41) So while there is no indication that Zebedee himself followed Christ, his family freely did so.​—Mt 20:20.

(Ze·biʹdah) [from a root meaning “endow”].

A wife or concubine of King Josiah and mother of King Jehoiakim. Zebidah was the daughter of Pedaiah from Rumah.​—2Ki 23:34, 36.

(Ze·biʹna) [Gained [that is, bought]].

A postexilic son of Nebo. Zebina and six of his brothers had married foreign wives but sent them away, as counseled by Ezra.​—Ezr 10:43, 44.

(Ze·boiʹim).

A site named in connection with the boundary of Canaanite territory. (Ge 10:19) Zeboiim was one of the five city-states of the District that rebelled after 12 years of domination by Chedorlaomer. Its King Shemeber joined forces with the rulers of Sodom, Gomorrah, Admah, and Bela (Zoar) and apparently was vanquished with them in the Low Plain of Siddim by Chedorlaomer and his three confederates. This defeat resulted in the capture of Lot and in Abraham’s subsequent victory over the invaders. (Ge 14:1-16) Later, Zeboiim was one of the wicked cities of the District destroyed by Jehovah along with Sodom and Gomorrah. (Ge 19:24, 25; De 29:22, 23; Ho 11:8) Its exact site is unknown. Many scholars believe that the original site now lies beneath the waters of the Dead Sea, though some others have recently claimed that the ruins of the city may be identified with a site along one of the wadis to the SE of the Dead Sea.

(Ze·boʹim) [Hyenas].

1. A valley in the territory of Benjamin, near Michmash. In King Saul’s day, a band of Philistine pillagers would sally forth from Michmash and “turn to the road to the boundary that looks toward the valley of Zeboim, toward the wilderness.” (1Sa 13:16-18) Though there is uncertainty about its location, the valley of Zeboim may be the Wadi Abu Dabaʽ (meaning, “Valley of the Father of Hyenas”) about 10 km (6 mi) ESE of Michmash and about 13 km (8 mi) ENE of Jerusalem.

2. A town inhabited by Benjamites after their return from Babylonian exile. It is mentioned between Hadid and Neballat and with Lod (Lydda). (Ne 11:31, 34, 35) The exact site is now unknown.

[Heb., peʹreʼ].

An animal of the horse family resembling the wild ass in appearance and habits, though easily distinguished from the latter by its dark or black stripes. The stripes distort the shape and unity of the zebra’s outline to such an extent that even sharp-eyed natives are often unaware of its presence just 40 or 50 m (130 or 160 ft) away. The zebra’s keen senses of sight and smell, as well as its ability to run swiftly, serve as a protection from carnivores. The animal has been reported to travel at 64 km/​hr (40 mph) after its initial burst of speed. Also, its hooves and teeth are effective weapons of defense.

The zebra is a wild animal that is hard to tame. (Job 24:5; 39:5; Isa 32:14) Zebras feed chiefly on grasses. (Job 6:5; Jer 14:6) They regularly quench their thirst (Ps 104:11) and are seldom found more than 8 km (5 mi) away from water.

The obstinacy of the zebra and the strong impulse that drives the female when in sexual heat were used to illustrate the independent and adulterous course of wayward Israel. (Jer 2:24; Ho 8:9) Jehovah’s angel foretold that Abraham’s son Ishmael would be “a zebra of a man.” Likely this had reference to a fiercely independent disposition, as suggested by the words: “His hand will be against everyone.”​—Ge 16:12.

“Onager” and “wild ass” are appropriate alternate renderings of the Hebrew peʹreʼ.​—Job 6:5, ftn.

(Zeʹbul) [Toleration; or, possibly, Lofty Abode (Habitation)].

A commissioner of the city of Shechem, subservient to Gideon’s son Abimelech. When a certain Gaal and his brothers came to Shechem and attempted to arouse the city against Abimelech, Zebul informed Abimelech and later challenged the rebel leader Gaal to prove his boasts by fighting. The Shechemite rebels were defeated and Zebul drove Gaal and his brothers from the city.​—Jg 9:26-41.

(Zebʹu·lun) [Toleration; or, possibly, Lofty Abode (Habitation)].

1. The sixth son of Jacob’s wife Leah. Being the less-loved wife, Leah was especially pleased about the birth of the boy. The name she gave him reflected the hope that her standing with Jacob would be enhanced. Leah exclaimed: “At last my husband will tolerate me, because I have borne him six sons.” (Ge 30:20; 35:23; Ex 1:1-3; 1Ch 2:1) Zebulun eventually became the father of three sons​—Sered, Elon, and Jahleel. (Ge 46:14) A distant descendant of Zebulun bearing the same name as one of these three sons, Elon, served as a judge in Israel.​—Jg 12:11, 12.

2. The name Zebulun also designates the tribe descended from him through his three sons. About a year after the Israelites were liberated from enslavement in Egypt, this tribe’s able-bodied men from 20 years old upward numbered 57,400. (Nu 1:1-3, 30, 31) A second census taken at the close of Israel’s 40 years’ wandering in the wilderness revealed an increase of 3,100 registered males.​—Nu 26:26, 27.

In the wilderness, the tribe of Zebulun, alongside the tribes of Judah and Issachar, camped on the E side of the tabernacle. This three-tribe division was first in the order of march. Eliab the son of Helon served as the chieftain of the Zebulunite army.​—Nu 1:9; 2:3-7; 7:24; 10:14-16.

Tribal Inheritance. Regarding the inheritance of the tribe of Zebulun, the dying patriarch Jacob stated: “Zebulun will reside by the seashore, and he will be by the shore where the ships lie anchored; and his remote side will be toward Sidon.” (Ge 49:13) Since Sidon was to the N of Israel and since Zebulun’s territory was to be toward Sidon, the location of Zebulun’s territory was to be a northern one. While not bordering directly on the sea, the area assigned to Zebulun was situated between the Sea of Galilee on the E and the Mediterranean on the W and thus gave the Zebulunites easy access to both bodies of water. Hence, they could easily engage in commercial trade, which may be alluded to by Moses’ words of blessing: “Rejoice, O Zebulun, in your going out.”​—De 33:18.

At the time the distribution of the Promised Land continued from Shiloh, the third lot was drawn for Zebulun. (Jos 18:8; 19:10-16) To assist in the division of the land, Elizaphan the son of Parnach was the divinely appointed representative of the tribe of Zebulun. (Nu 34:17, 25) When the territorial boundaries were established, Zebulun was surrounded by Asher (Jos 19:24, 27), Naphtali (Jos 19:32-34), and Issachar.

Several Levite cities were situated in the territory of Zebulun. (Jos 21:7, 34, 35; 1Ch 6:63, 77) From one of these, Nahalol (Nahalal), the Zebulunites failed to drive out the Canaanites, as was also true of the city of Kitron.​—Jg 1:30.

Outstanding Warriors. The tribe of Zebulun produced courageous warriors. Ten thousand men from Naphtali and Zebulun responded to Barak’s call to fight against the forces under the command of Sisera. (Jg 4:6, 10) Following the victory, Barak and Deborah sang: “Zebulun was a people that scorned their souls to the point of death.” (Jg 5:18) Among those supporting Barak were Zebulunites “handling the equipment of a scribe,” evidently men in charge of numbering and enrolling the warriors. (Jg 5:14; compare 2Ki 25:19; 2Ch 26:11.) Zebulunites also came to Judge Gideon in response to his call for warriors. (Jg 6:34, 35) Among David’s supporters were 50,000 Zebulunites, loyal men not having “a double heart.” (1Ch 12:33, 38-40) During David’s reign Zebulunites evidently had a notable share in subduing the enemies of Israel.​—Ps 68:27.

Attitude Toward True Worship. In the latter half of the eighth century B.C.E., individuals from the tribe of Zebulun humbled themselves and responded to Judean King Hezekiah’s invitation to attend the Passover celebration at Jerusalem. (2Ch 30:1, 10, 11, 18, 19) Centuries later, in fulfillment of Isaiah’s prophecy (Isa 9:1, 2), Christ Jesus preached in the territory of ancient Zebulun and apparently found hearing ears there.​—Mt 4:13-16.

Referred to in Visions. In Ezekiel’s vision, Zebulun’s land assignment was situated between Issachar and Gad (Eze 48:26, 27), and one of the gates of the city “Jehovah Himself Is There” bears the name Zebulun. (Eze 48:33, 35) The apostle John, in vision, heard that 12,000 had been sealed out of the (spiritual) tribe of Zebulun.​—Re 7:4, 8.

(Ze·buʹ·lu·nite) [Of (Belonging to) Zebulun].

A member of the tribe of Zebulun. (Nu 26:26, 27) Judge Elon was a Zebulunite.​—Jg 12:11, 12.

(Zech·a·riʹah) [Jehovah Has Remembered].

1. One of the ten sons of Jeiel in the tribe of Benjamin. (1Ch 9:35-37) His name is abbreviated as Zecher in the parallel list at 1 Chronicles 8:31.

2. A Reubenite who possibly warred against the Hagrites in the days of Saul.​—1Ch 5:6, 7, 10.

3. A Levite gatekeeper also commended as “a counselor with discretion.” He had been a gatekeeper at the entrance of the tent of meeting, and when David reorganized the Levitical services for the future temple, Zechariah’s lot fell to the north. He was the firstborn son of Meshelemiah, a Korahite, in the Kohathite family of Levites.​—1Ch 9:21, 22; 26:1, 2, 14.

4. A Levite assigned to play a stringed instrument with other Levites in the procession that brought the ark of the covenant to Jerusalem. Zechariah thereafter played in front of the tent that housed the Ark.​—1Ch 15:18, 20; 16:1, 4, 5.

5. A priestly trumpeter in the procession accompanying the ark of the covenant to Jerusalem.​—1Ch 15:24.

6. A Levite of the family of Uzziel who was involved in the reorganization of service for the house of Jehovah.​—1Ch 24:24, 25.

7. A Merarite Levite, son of Hosah, appointed to the corps of gatekeepers during David’s reign.​—1Ch 26:1, 10, 11.

8. A Manassite whose son Iddo was tribal chieftain in Gilead during David’s reign.​—1Ch 27:16, 21.

9. A Levite whose son Jahaziel assured Jehoshaphat and the people of Judah that Jehovah would fight their war for them.​—2Ch 20:13-17.

10. One of the princes of the people whom Jehoshaphat, in 934 B.C.E., charged to teach Jehovah’s law throughout the cities of Judah.​—2Ch 17:7, 9.

11. Son of King Jehoshaphat. Zechariah and his brothers had all received generous gifts from Jehoshaphat, but the kingship passed to the firstborn Jehoram. In order to make his position strong, Jehoram, after his enthronement, killed Zechariah and the rest of his brothers as well as some of the princes.​—2Ch 21:1-4.

12. Son of High Priest Jehoiada. After Jehoiada’s death, King Jehoash turned away from true worship, listening to wrong counsel rather than to Jehovah’s prophets. Zechariah, Jehoash’s cousin (2Ch 22:11), sternly warned the people about this, but instead of repenting, they stoned him in the temple courtyard. Zechariah’s dying words were: “Let Jehovah see to it and ask it back.” This prophetic request was granted, for not only did Syria do great damage to Judah but also Jehoash was killed by two of his servants “because of the blood of the sons of Jehoiada the priest.” The Greek Septuagint and the Latin Vulgate say that Jehoash was killed to avenge the blood of the “son” of Jehoiada. The Masoretic text and the Syriac Peshitta, however, read “sons,” possibly using the plural number to denote the excellence and worth of Jehoiada’s son Zechariah the prophet-priest.​—2Ch 24:17-22, 25.

Zechariah the son of Jehoiada is most likely the one whom Jesus had in mind when prophesying that “the blood of all the prophets spilled from the founding of the world” will be required “from this generation [the Jews of the time of Jesus’ earthly ministry], from the blood of Abel down to the blood of Zechariah, who was slain between the altar and the house.” (Lu 11:50, 51) The places mentioned as the site of the slaying correspond. In the first century C.E., Chronicles was the last book in the canon of the Hebrew Scriptures. So Jesus’ phrase, “from Abel . . . to Zechariah,” was similar to our expression, “from Genesis to Revelation.” In the parallel account at Matthew 23:35, Zechariah is called the son of Barachiah, possibly another name for Jehoiada, unless, by chance, it indicates a generation between Jehoiada and Zechariah or is the name of an earlier ancestor.​—See BARACHIAH.

13. An adviser of King Uzziah, who reigned from 829 to 778 B.C.E. Zechariah is described as an “instructor in the fear of the true God.”​—2Ch 26:5.

14. King of Israel. Zechariah was a son of Jeroboam II and the last of Jehu’s dynasty to rule. His recorded reign of six months was terminated when he was murdered by Shallum. (2Ki 15:8-12) Zechariah’s father died in about 803 B.C.E., in the 27th year of Uzziah’s reign (2Ki 14:29), but some 11 years passed before Zechariah’s stated rule of six months’ duration occurred starting in Uzziah’s 38th year (c. 792 B.C.E.). (2Ki 15:8, 13) This may have been because he was very young when his father died, or it may have been due to considerable opposition (typical of the northern kingdom of Israel) that had to be overcome before he was firmly established in the kingdom.

15. A witness to Isaiah’s writing the name of his son on a tablet; son of Jeberechiah.​—Isa 8:1, 2.

16. Maternal grandfather of King Hezekiah.​—2Ki 18:1, 2; 2Ch 29:1.

17. One of the Levites of the sons of Asaph who helped to dispose of the unclean objects removed from the temple at the beginning of Hezekiah’s reign.​—2Ch 29:13, 15-17.

18. A Kohathite Levite appointed to help oversee the temple repairs sponsored by King Josiah.​—2Ch 34:8, 12.

19. One of three leading priests who made generous contributions of animal victims for the great Passover celebration arranged by Josiah.​—2Ch 35:1, 8.

20. A postexilic prophet and writer of the book bearing his name. Zechariah calls himself “the son of Berechiah the son of Iddo” (Zec 1:1, 7), but in other references made to him, this middle linkage is omitted. (Ezr 5:1; 6:14; Ne 12:4, 16) Zechariah was probably born somewhere in Babylon, for his prophetic activity began only 17 years after the return from exile and reasonably he was at that time older than 17, though still called a “young man.”​—Zec 2:4.

Zechariah and Haggai were used by Jehovah to stimulate Zerubbabel, High Priest Jeshua, and the returned exiles to finish rebuilding Jehovah’s temple even though a Persian government ban was still in effect. (Ezr 5:1, 2; 6:14, 15) Zechariah’s prophecy contains messages that he delivered to that end over a period of two years and a month. (Zec 1:1, 7; 7:1, 8) Any other prophetic activity he performed is not recorded.​—See ZECHARIAH, BOOK OF.

Though this Zechariah’s father’s name was Berechiah, Jesus’ reference to “Zechariah son of Barachiah” (Mt 23:35; note the difference in spelling) more likely refers to a high priest who lived at an earlier time.​—See No. 12.

21. One of the “head ones” whom Ezra sent to gather some ministers for the house of God at the time of the journey to Jerusalem in 468 B.C.E. (Ezr 8:15-17) He is possibly the same as No. 22 or No. 23.

22. Head of the paternal house of Parosh. Zechariah and 150 males of that paternal house came to Jerusalem with Ezra. (Ezr 8:1, 3) Possibly the same as No. 21.

23. Head of the paternal house of Bebai who led 28 males of his family on the return with Ezra. (Ezr 8:1, 11) Possibly the same as No. 21.

24. One of those sons of Elam who dissolved their foreign marriage alliances, upon the advice of Ezra.​—Ezr 10:10, 11, 26, 44.

25. An associate of Ezra when he read and expounded the Law to the people. Zechariah, probably a priest, stood on Ezra’s left.​—Ne 8:1, 2, 4.

26, 27. Two men of Judah, the son of Amariah and of the Shelanite respectively, whose descendants lived in Jerusalem after the Babylonian exile.​—Ne 11:4, 5.

28. A priest, the son of one named Pashhur, whose descendants lived in postexilic Jerusalem.​—Ne 11:10, 12.

29. A priestly trumpeter in the procession at the inauguration of Jerusalem’s rebuilt wall; son of Jonathan.​—Ne 12:27, 31, 35.

30. Another trumpeter, also a priest, at the same inauguration attended by No. 29.​—Ne 12:40, 41.

31. Priestly father of John the Baptizer. (Lu 3:2) He and his wife Elizabeth, a relative of Jesus’ mother Mary, lived in the Judean hills. They both feared God and obeyed his commandments. Though advanced in years, they had no children.​—Lu 1:5-7, 36.

When it was Zechariah’s turn to offer incense during “the division of Abijah,” probably around late spring or early summer of 3 B.C.E., he entered the sanctuary as usual. On this occasion Jehovah’s angel Gabriel appeared to him, informing him that his supplication had been favorably heard, that his wife Elizabeth would bear a son to him, and that the boy was to be called John. Gabriel instructed Zechariah about how the boy should be raised and what this son was to accomplish. (Lu 1:5-17) Zechariah asked the angel for a sign as a further assurance. Because of his weakness as to believing the angel, he was informed that he would be struck with dumbness until after John’s birth. (Lu 1:18-23) On the eighth day after the baby was born, Elizabeth rejected suggestions from neighbors and relatives and insisted that her son be named John. Upon their appealing to the father, Zechariah took a tablet and wrote on it: “John is its name.” Instantly his speech was restored and he uttered a prophecy concerning the work of his son and that of the Messiah.​—Lu 1:13, 57-79.

This book of the Hebrew Scriptures identifies its writer as “Zechariah the son of Berechiah the son of Iddo the prophet.” (Zec 1:1) It also provides a basis for establishing the time period covered and an approximate date for the composition. The last time indicator found in the book of Zechariah is the fourth day of Chislev in the fourth year of Darius’ reign (about December 1, 518 B.C.E.). (7:1) Accordingly, this book could not have been committed to writing before the close of 518 B.C.E. Since it was in the “eighth month in the second year of Darius” (October/​November 520 B.C.E.) that “the word of Jehovah occurred to Zechariah” (1:1), the book covers a period of at least two years.

From chapter 9 onward the subject matter found in the book of Zechariah appears to differ considerably from the earlier section. No further reference is made to angels and visions or to Governor Zerubbabel and High Priest Joshua. There is no mention of the temple-rebuilding work, and not even the name of Zechariah appears. In view of this and the nature of the prophecies contained in the latter chapters of the book, a number of critics maintain that this section could not have been written by Zechariah. However, it should be noted that Zechariah, like other prophets, wrote according to divine inspiration and did not receive all revelations at the same time or in the same manner. (2Pe 1:20, 21) Also, prophecies did not have to fit within a particular framework of existing circumstances and incorporate the name of the prophet or of some of his contemporaries for an entire book to be the work of the prophet. That the book of Zechariah forms one harmonious whole, instead of consisting of separate and unrelated parts recorded by different writers, is evident from the thoughts expressed therein. Throughout, the book highlights that Jerusalem would be restored and that Jehovah would come to the defense of the city.​—Zec 1:13-21; 2:4, 5; 8:14-23; 9:11-17; 12:2-6; 14:3-21.

Historical Background. About February 9, 519 B.C.E., the prophet Zechariah heard the words: “The whole earth is sitting still and having no disturbance.” (Zec 1:7, 11) At that time Jerusalem was not a disturbing factor to the nations, but it appeared to observers that Jehovah had forsaken the city. Although the temple’s foundation had been laid in 536 B.C.E., the rebuilding work made slow progress on account of enemy opposition and finally, in 522 B.C.E., came under an official ban. (Ezr 4:4, 5, 24) Additionally, plagued by droughts and crop failures because of having neglected the temple rebuilding work, the repatriated Jews found themselves in very difficult circumstances. (Hag 1:6, 10, 11) They needed encouragement to continue the construction work despite mountainous obstacles.

Jehovah’s words, through Zechariah, must therefore have been a real source of comfort and inspiration to them. The visions seen by Zechariah clearly showed that it was the divine will for Jerusalem and its temple to be rebuilt. (Zec 1:16; chap 2) The power of the nations that had dispersed Judah would be shattered. (1:18-21) High Priest Joshua would gain an acceptable appearance before Jehovah (3:3-7), and Governor Zerubbabel would, with the help of God’s spirit, finish rebuilding the temple.​—4:6-9.

Agreement With Other Bible Books. The book of Zechariah is in complete harmony with the rest of the Scriptures in identifying Jehovah as the Protector of his people. (Zec 2:5; compare De 33:27; Ps 46:11; 125:2.) He rewards or punishes individuals or nations according to their dealings and returns to those who repentantly return to him. (Zec 1:2-6; 7:11-14; compare Isa 55:6, 7; Jer 25:4-11; Eze 33:11; Mal 3:7; 2Pe 3:9.) Jehovah requires that those who desire his favor must speak truth and manifest obedience, justice, loving-kindness, and mercy. (Zec 7:7-10; 8:16, 17; compare De 24:17; Ps 15:1, 2; 82:3, 4; Pr 12:19; Jer 7:5, 6; Eph 4:25.) He does not respond to calls for aid from those who do not obey him.​—Zec 7:13; compare Isa 1:15; La 3:42-44.

Also, noteworthy similarities are readily apparent by comparing passages in Zechariah with other scriptures.​—Compare Zec 3:2 with Jude 9; Zec 4:3, 11-14 with Re 11:4; Zec 4:10 with Re 5:6; Zec 8:8 with Re 21:3; Zec 14:5 with Jude 14; Zec 14:7 with Re 21:25; Zec 14:8 with Re 22:1, 17.

Fulfillment of Prophecy. The fulfillment of prophecies recorded in the book of Zechariah testifies to its authenticity. What is known about Alexander the Great’s campaign in Syria, Phoenicia, and Philistia, including the conquest of Tyre and Gaza, fits the words of Zechariah 9:1-8 and, therefore, can be understood as a fulfillment of this prophecy. Numerous other prophecies contained in the book of Zechariah find their fulfillment in Christ Jesus​—his entry into Jerusalem as king, “humble, and riding upon an ass” (Zec 9:9; Mt 21:5; Joh 12:15), his betrayal for “thirty silver pieces” (Zec 11:12, 13; Mt 26:15; 27:9), the subsequent scattering of his disciples (Zec 13:7; Mt 26:31; Mr 14:27), Jesus’ being pierced with a spear while on the stake (Zec 12:10; Joh 19:34, 37), and his role as King-Priest (Zec 6:12, 13; Heb 6:20; 8:1; 10:21).

[Box on page 1225]

HIGHLIGHTS OF ZECHARIAH

Prophetic messages encouraging the Jews to resume temple rebuilding, also providing foregleams of the Messiah’s coming and his rule as King-Priest

Written by Zechariah during the reign of Persian King Darius I, about 19 years after the first Jews arrived home from Babylon in 537 B.C.E.

A call to repentance, followed by eight visions and a prophecy about “Sprout” (1:1–6:15)

First vision: A rider on a red horse standing with three other horsemen among the myrtle trees; the vision concludes with an assurance that Jerusalem will be shown mercy and the temple rebuilt

Second vision: The four horns that dispersed Judah are cast down by four craftsmen

Third vision: A young man with a measuring rope prepares to measure Jerusalem, but an angel foretells more growth as well as Jehovah’s protection for the city

Fourth vision: High Priest Joshua’s befouled garments are removed and replaced with robes of state

Fifth vision: Zechariah sees a gold lampstand with seven lamps supplied with oil from two olive trees; Zerubbabel will complete the temple rebuilding with the help of God’s spirit

Sixth vision: A flying scroll represents the curse going forth because of all those stealing and those swearing falsely in Jehovah’s name

Seventh vision: A woman named Wickedness is transported in an ephah measure to Shinar

Eighth vision: Four chariots proceed from between two copper mountains to move about in the earth

The man named Sprout will build Jehovah’s temple and serve as king-priest

Question about the observance of fasts commemorating the calamities that befell Jerusalem (7:1–8:23)

Calamities came as punishment for disobedience; fasting in commemoration of these was not really done to Jehovah

Jerusalem will enjoy divine favor; the former days of fasting will be transformed into “an exultation and a rejoicing and good festal seasons”; many from the nations will come to her to seek Jehovah’s favor

Judgment upon nations, Messianic prophecies, and the restoration of God’s people (9:1–14:21)

Many cities and nations will experience Jehovah’s adverse judgment

Zion’s righteous, humble King will come into the city on an ass

Jehovah expresses anger against the false shepherds

The scattered people of God will be brought out of Egypt and Assyria

Zechariah is called to be a shepherd; the people are given an opportunity to pay for his work, and they value it at 30 silver pieces

Jerusalem will become a burdensome stone that severely scratches anyone tampering with it

A well will be opened for cleansing from sin; the shepherd will be struck, and the sheep will be scattered

Jerusalem will come under attack, but Jehovah will war against the aggressors

Those remaining out of the attacking nations will celebrate the Festival of Booths each year, bowing down before Jehovah as King

(Zeʹcher) [shortened form of Zechariah].

A descendant of Jeiel, the “father” of Gibeon. (1Ch 8:29-31) Zecher is an abbreviation for Zechariah, the name appearing in the parallel account at 1 Chronicles 9:37.

(Zeʹdad).

A point at Israel’s northern boundary. (Nu 34:8; Eze 47:15) It is tentatively identified with Sadad, some 105 km (65 mi) NE of Damascus.

(Zed·e·kiʹah) [Jehovah Is Righteousness].

1. “Son of Chenaanah”; a false prophet who assured King Ahab that he would succeed in his effort to wrest Ramoth-gilead from the Syrians. Zedekiah “made for himself horns of iron” to illustrate that Ahab would push the Syrians to their extermination. Thereafter, when Jehovah’s true prophet Micaiah foretold calamity for Ahab, Zedekiah struck Micaiah upon the cheek.​—1Ki 22:11, 23, 24; 2Ch 18:10, 22, 23.

2. A prince in the time of King Jehoiakim.​—Jer 36:12.

3. “Son of Maaseiah”; an adulterous, lying prophet among the exiles in Babylon. Jehovah’s prophet Jeremiah foretold that King Nebuchadnezzar would roast Zedekiah and his associate Ahab in the fire.​—Jer 29:21-23.

4. Son of Josiah by his wife Hamutal; last of the Judean kings to reign at Jerusalem. Upon his being constituted vassal king, his name was changed by Babylonian King Nebuchadnezzar from Mattaniah to Zedekiah. During the 11 years of his reign, Zedekiah “continued to do what was bad in Jehovah’s eyes.”​—2Ki 24:17-19; 2Ch 36:10-12; Jer 37:1; 52:1, 2.

At 1 Chronicles 3:15, Zedekiah is listed as the “third” son of Josiah. Whereas he was actually the fourth son in the order of birth (compare 2Ki 23:30, 31; 24:18; Jer 22:11), he may here be placed before his full brother Shallum (Jehoahaz) because of having ruled much longer.

When his father, King Josiah, was mortally wounded in the attempt to turn back the Egyptian forces under Pharaoh Nechoh at Megiddo (c. 629 B.C.E.), Zedekiah was about nine years old, or about three years older than his nephew Jehoiachin. At that time the people made Zedekiah’s full brother, 23-year-old Jehoahaz, king. Jehoahaz’ rule lasted a mere three months, because Pharaoh Nechoh removed him as king, replacing him with Eliakim (renamed Jehoiakim), the 25-year-old half brother of Jehoahaz and Zedekiah. Following the death of his father Jehoiakim, Jehoiachin began ruling as king. It appears that at this time the Babylonian armies under King Nebuchadnezzar were besieging Jerusalem. After having reigned three months and ten days, Jehoiachin surrendered to the king of Babylon (617 B.C.E.).​—2Ki 23:29–24:12; 2Ch 35:20–36:10.

Early Years of Reign. Subsequently, Nebuchadnezzar placed Zedekiah on the throne at Jerusalem and had him take an oath in Jehovah’s name. This oath obligated Zedekiah to be a loyal vassal king.​—2Ch 36:10, 11; Eze 17:12-14; compare 2Ch 36:13.

Evidently, early in Zedekiah’s reign messengers arrived from Edom, Moab, Ammon, Tyre, and Sidon, perhaps with the intention of getting Zedekiah to join them in a coalition against King Nebuchadnezzar. (Jer 27:1-3; the reference to Jehoiakim in verse 1 may be a transcriber’s error for Zedekiah; see NW ftn.) The Scriptures do not reveal just what the messengers accomplished. Possibly their mission did not succeed, as Jeremiah urged Zedekiah and his subjects to remain submissive to the king of Babylon and also presented yoke bars to the messengers to symbolize the fact that the nations from which they had come should likewise submit to Nebuchadnezzar.​—Jer 27:2-22.

It was also early in his reign that Zedekiah (for some reason not stated in the Bible) sent Elasah and Gemariah to Babylon. If the incident is presented in chronological order, this would have been in the fourth year of Zedekiah’s kingship.​—Jer 28:1, 16, 17; 29:1-3.

Zedekiah personally went to Babylon in the fourth year of his reign. Likely this was to present tribute and thereby to reassure Nebuchadnezzar of his continued loyalty as a vassal king. On that occasion Zedekiah was accompanied by his quartermaster Seraiah, whom the prophet Jeremiah had entrusted with a scroll setting forth Jehovah’s judgment against Babylon.​—Jer 51:59-64.

About a year later, Ezekiel began serving as a prophet among the Jewish exiles in Babylonia. (Eze 1:1-3; compare 2Ki 24:12, 17.) In the sixth month of Zedekiah’s sixth year as king (612 B.C.E.), Ezekiel saw a vision that revealed the idolatrous practices, including the worship of the god Tammuz and of the sun, being carried on at Jerusalem.​—Eze 8:1-17.

Rebels Against Nebuchadnezzar. Approximately three years later (c. 609 B.C.E.), contrary to Jehovah’s word through Jeremiah and the oath that the king himself had taken in Jehovah’s name, Zedekiah rebelled against Nebuchadnezzar and sent to Egypt for military assistance. (2Ki 24:20; 2Ch 36:13; Jer 52:3; Eze 17:15) This brought the Babylonian armies under Nebuchadnezzar against Jerusalem. The siege of the city began “in the ninth year, in the tenth month, on the tenth day of the month.”​—Eze 24:1-6.

It may have been at the commencement of this siege that Zedekiah sent “Pashhur the son of Malchiah and Zephaniah the son of Maaseiah, the priest,” to Jeremiah in order to inquire of Jehovah whether Nebuchadnezzar would withdraw from Jerusalem. Jehovah’s word through Jeremiah was that the city and its inhabitants would experience calamity at the hands of the Babylonians. (Jer 21:1-10) It appears that after this, Jeremiah, in compliance with divine direction, personally went to Zedekiah to advise him that Jerusalem would be destroyed and that the king would be taken to Babylon, there to die in peace.​—Jer 34:1-7.

In besieged Jerusalem, Zedekiah and his princes deemed it advisable to do something to comply with Jehovah’s law and gain His favor. Although it was not the Jubilee year, they concluded a covenant to release their Hebrew slaves from servitude. Later they broke this covenant by enslaving those whom they had set free. (Jer 34:8-22) This appears to have taken place at the time a military force from Egypt came to the defense of Jerusalem, causing the Babylonians to lift the siege temporarily to meet the Egyptian threat. (Jer 37:5) Apparently believing that the Babylonians would be defeated and unable to resume the siege, those who had released enslaved Hebrews felt that the danger was over and, therefore, again brought freed Hebrew slaves into servitude.

During this general period Zedekiah dispatched “Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah the priest to Jeremiah” with the request that the prophet pray to Jehovah in behalf of the people, evidently so that the foretold destruction of Jerusalem would not come. But Jehovah’s answer, as conveyed by Jeremiah, showed that the divine judgment remained unchanged. The Chaldeans would return and destroy Jerusalem.​—Jer 37:3-10.

Later, when Jeremiah decided to leave Jerusalem to go to Benjamin, he was seized at the Gate of Benjamin and falsely accused of falling away to the Chaldeans. Though Jeremiah denied the charge, Irijah, the officer having the oversight, did not listen to him but brought the prophet to the princes. This led to Jeremiah’s being imprisoned in the house of Jehonathan. After a considerable period had passed and Jerusalem was evidently again being besieged by the Babylonians, Zedekiah sent for Jeremiah. In reply to the king’s inquiry, Jeremiah told Zedekiah that he would be given into the hand of the king of Babylon. When Jeremiah pleaded that he not be returned to the house of Jehonathan, Zedekiah granted his request and had him put in custody in the Courtyard of the Guard.​—Jer 37:11-21; 32:1-5.

Indicating that Zedekiah was a very weak ruler is the fact that, when the princes later requested that Jeremiah be put to death for allegedly weakening the morale of the besieged people, Zedekiah said: “Look! He is in your hands. For there is nothing at all in which the king himself can prevail against you.” However, afterward Zedekiah granted Ebed-melech’s request to rescue Jeremiah and directed that Ebed-melech take along 30 men to assist in this. Later Zedekiah again had a private audience with Jeremiah. He assured the prophet that he would neither kill him nor deliver him into the hands of those seeking his death. But Zedekiah feared reprisals from the Jews who had fallen away to the Chaldeans and, therefore, did not heed Jeremiah’s inspired advice to surrender to the princes of Babylon. In further display of his fear, the king requested that Jeremiah not reveal the subject of their private discussion to the suspicious princes.​—Jer 38:1-28.

Fall of Jerusalem. Finally (607 B.C.E.), “in the eleventh year of Zedekiah, in the fourth month, on the ninth day of the month,” Jerusalem was broken through. By night Zedekiah and the men of war took to flight. Overtaken in the desert plains of Jericho, Zedekiah was taken to Nebuchadnezzar at Riblah. Zedekiah’s sons were slaughtered before his eyes. As Zedekiah was only about 32 years of age at the time, the boys could not have been very old. After witnessing the death of his sons, Zedekiah was blinded, bound with copper fetters, and taken to Babylon, where he died in the house of custody.​—2Ki 25:2-7; Jer 39:2-7; 44:30; 52:6-11; compare Jer 24:8-10; Eze 12:11-16; 21:25-27.

5. Son of Jeconiah (Jehoiachin) but apparently not one of the seven borne to him as a prisoner in Babylon.​—1Ch 3:16-18.

6. A priest or the forefather of one among those attesting by seal the “trustworthy arrangement” that was drawn up during Nehemiah’s governorship.​—Ne 9:38; 10:1, 8.

(Zeʹeb) [Wolf].

A prince of Midian in the forces that Gideon and the Israelites defeated. After their initial loss, Zeeb and his fellow prince Oreb fled, only to be captured and slain by the Ephraimites. The wine vat where Zeeb was killed came to be called by his name.​—Jg 6:33; 7:23-25; 8:1-3; Ps 83:11.

(Zeʹla[h]) [possibly from a root meaning “rib; side”].

A city in Benjamin. (Jos 18:21, 28) The bones of Saul and Jonathan were buried at Zela. Earlier, Saul’s father Kish had been interred there. (2Sa 21:14) Its exact location is unknown. Some scholars think that in Joshua “Zelah” should be combined with the name that follows, “Ha-eleph”; however, see HA-ELEPH.

(Zeʹlek).

An Ammonite warrior who joined David’s “mighty men of the military forces.”​—1Ch 11:26, 39; 2Sa 23:37.

(Ze·loʹphe·had) [meaning, possibly, “Shadow (Shelter) From Dread”].

A descendant of Manasseh through Machir, Gilead, and Hepher. (Nu 26:29-33) Zelophehad died during the 40-year wilderness wandering, not with “those who ranged themselves against Jehovah in the assembly of Korah, but for his own sin.” (Nu 27:3) He had no sons but was survived by five daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah, all of whom survived to enter the Promised Land.​—Nu 27:1; 1Ch 7:15.

This special situation raised problems concerning the inheritance. When Zelophehad’s daughters requested their father’s share of the land in Manasseh, Moses brought their case before Jehovah. God’s judicial decision was that brotherless daughters should receive the family inheritance. (Nu 27:1-9; Jos 17:3, 4) Later, it was stipulated that these daughters had to marry men of their father’s tribe so that the inheritance would remain within the tribe.​—Nu 36:1-12.

(Zelʹzah).

A location in Benjamin. As one sign confirming Saul’s leadership over Israel, he was to meet and receive a message about his father’s lost she-asses from two men “close by the tomb of Rachel in the territory of Benjamin at Zelzah.” (1Sa 10:1, 2, 7) The Greek Septuagint has been translated to read “leaping mightily” instead of “Zelzah,” though the latter term appears in the Hebrew Masoretic text. Rachel was buried at an unknown point ‘on the way from Bethel to Bethlehem’ (Ge 35:16-20), and the site of Zelzah remains undetermined.

(Zem·a·raʹim).

1. An unidentified Benjamite city mentioned with Bethel. (Jos 18:21, 22) It has been suggested that it was a site NE of Bethel.

2. An eminence in the mountainous region of Ephraim. From this mountain, King Abijah of Judah spoke, pointing out that Jeroboam and the ten tribes of Israel had rejected Jehovah’s kingdom covenant with David. Apparently, Bethel was in the same neighborhood. (2Ch 13:4, 19) Possibly Mount Zemaraim was named for the Benjamite city of Zemaraim, but the mountain’s precise location remains undetermined.

(Zemʹa·rite).

A family or tribe that descended from Ham’s son Canaan. (Ge 10:15, 18; 1Ch 1:13, 16) Mention of this Canaanite people between “Arvadite” (linked with Arvad off the Phoenician coast) and “Hamathite” (likely associated with Hamath in Syria) indicates that the Zemarites settled along the N Phoenician coast. According to an emendation, Ezekiel 27:8 mentions “skilled [wise] men of Zemer” (RS; BE), suggested by some as the city of the Zemarites and tentatively identified with Tell Kazel, about 35 km (22 mi) NE of Tripoli. However, here the Hebrew text reads: “Your skilled ones [men], O Tyre.” (AT; RS, ftn) Pointing to another location, others would link the Zemarites with Sumra, a seacoast town between Tripoli and Arvad.

(Ze·miʹrah) [possibly from a root meaning “melody”].

A family head in the tribe of Benjamin; son or descendant of Becher.​—1Ch 7:6, 8, 9.

(Zeʹnan).

A town in the Shephelah region of Judah. (Jos 15:33, 37) Many scholars consider it likely to be the same as Zaanan of Micah 1:11 and tentatively identify it with ʽAraq el-Kharba, about 6 km (3.5 mi) NW of Lachish.

(Zeʹnas).

An acquaintance of Paul, concerning whom Titus was told: “Carefully supply Zenas . . . and Apollos for their trip.” (Tit 3:13) At the time Zenas was evidently on the island of Crete, but where he and Apollos were going, whether to Nicopolis, where Paul hoped to meet Titus (Tit 3:12), or to some other place, is not stated. Paul says that Zenas was “versed in the [Mosaic] Law,” which may mean that he was either a Jew or a Jewish proselyte who had been converted to Christianity. His Greek name might favor the latter conclusion, but this is by no means decisive, since in the first century C.E., it was not uncommon for Jews to have Greek or Roman names. Other such examples include Justus, Dorcas, and Mark.​—Ac 1:23; 9:36; 12:25.

(Zeph·a·niʹah) [Jehovah Has Concealed (Treasured Up)].

1. A Levite in the genealogical line from Kohath to Samuel and Heman.​—1Ch 6:33-38.

2. A prophet of Jehovah in Judah during the early part of Josiah’s reign; writer of the book bearing his name. Zephaniah was possibly a great-great-grandson of King Hezekiah.​—Zep 1:1; see ZEPHANIAH, BOOK OF.

3. A leading priest during the last decade of the kingdom of Judah; son of Maaseiah. Zephaniah was twice sent by Zedekiah to Jeremiah, first to inquire of Jehovah about Judah’s future and later to request him to pray on their behalf. (Jer 21:1-3; 37:3) From a false prophet in Babylon, Zephaniah received a letter urging him to rebuke Jeremiah, but instead of complying, Zephaniah read the letter to Jeremiah, who then wrote Jehovah’s reply. (Jer 29:24-32) Following the fall of Jerusalem, Zephaniah, then second priest under Seraiah, was taken to Nebuchadnezzar at Riblah and killed.​—Jer 52:24, 26, 27; 2Ki 25:18, 20, 21.

4. Father of Josiah, or Hen, a postexilic contributor of precious metals to make a crown for High Priest Joshua.​—Zec 6:10, 11, 14.

This book of the Hebrew Scriptures contains the word of Jehovah by means of his prophet Zephaniah. It was in the days of Judean King Josiah (659-629 B.C.E.) that Zephaniah carried on his prophetic work. (Zep 1:1) In the 12th year of Josiah’s reign, he being about 20 years of age, the king began an extensive campaign against idolatry, and from the 18th year of his rule until its conclusion, his subjects “did not turn aside from following Jehovah.” (2Ch 34:3-8, 33) Therefore, since the book of Zephaniah mentions the presence of foreign-god priests and the worship of Baal and heavenly bodies in Judah, the time for its composition may reasonably be placed before the start of Josiah’s reforms about 648 B.C.E.​—Zep 1:4, 5.

Idolatry, violence, and deception abounded in Judah when Zephaniah began prophesying. Many were saying in their heart: “Jehovah will not do good, and he will not do bad.” (Zep 1:12) But Zephaniah’s prophesying made it clear that Jehovah would execute vengeance upon unrepentant wrongdoers. (1:3–2:3; 3:1-5) His adverse judgments would be visited not only upon Judah and Jerusalem but also upon other peoples​—the Philistines, Ammonites, Moabites, Ethiopians, and Assyrians.​—2:4-15.

The prophecy of Zephaniah would have been especially comforting to those who were endeavoring to serve Jehovah and who must have been greatly distressed about the detestable practices of Jerusalem’s inhabitants, including her corrupt princes, judges, and priests. (Zep 3:1-7) As rightly disposed persons would have looked forward to the execution of divine judgment upon the wicked, they are evidently addressed with the words: “‘Keep yourselves in expectation of me,’ is the utterance of Jehovah, ‘till the day of my rising up to the booty, for my judicial decision is to gather nations, for me to collect together kingdoms, in order to pour out upon them my denunciation, all my burning anger.’” (3:8) Eventually, Jehovah would turn favorable attention to the remnant of his people Israel, restoring them from captivity and making them a name and a praise among all other peoples.​—3:10-20.

Authenticity. The authenticity of the book of Zephaniah is well established. Often the thoughts expressed in this book find a parallel in other parts of the Bible. (Compare Zep 1:3 with Ho 4:3; Zep 1:7 with Hab 2:20 and Zec 2:13; Zep 1:13 with De 28:30, 39 and Am 5:11; Zep 1:14 with Joe 1:15; and Zep 3:19 with Mic 4:6, 7.) It harmonizes completely with the rest of the Scriptures in emphasizing vital truths. For example: Jehovah is a God of righteousness. (Zep 3:5; De 32:4) Although providing opportunity for repentance, he does not indefinitely allow transgression to go unpunished. (Zep 2:1-3; Jer 18:7-11; 2Pe 3:9, 10) Neither silver nor gold can deliver wicked persons in the day of Jehovah’s fury. (Zep 1:18; Pr 11:4; Eze 7:19) To be favored with divine protection, a person must conduct himself in harmony with God’s righteous judgments.​—Zep 2:3; Am 5:15.

Another outstanding evidence of the book’s canonicity is the fulfillment of prophecy. The foretold destruction came upon the Assyrian capital Nineveh in 632 B.C.E. (Zep 2:13-15) and upon Judah and Jerusalem in 607 B.C.E. (Zep 1:4-18; compare 2Ki 25:1-10.) As allies of the Egyptians, the Ethiopians evidently experienced calamity at the time Nebuchadnezzar conquered Egypt. (Zep 2:12; compare Eze 30:4, 5.) And the Ammonites, Moabites, and Philistines eventually ceased to exist as a people.​—Zep 2:4-11.

[Box on page 1230]

HIGHLIGHTS OF ZEPHANIAH

Messages of divine judgment against Judah and Jerusalem, as well as against other nations; also an announcement of restoration for Jerusalem

Written by Zephaniah early in Josiah’s reign, before the reforms that he began in about 648 B.C.E.

Jehovah’s day of judgment is near (1:1–2:3)

Jehovah will finish everything off the surface of the ground

All in Judah and Jerusalem who practice idolatry, who swear to Jehovah as well as by a false god, who draw back from serving Jehovah, or who have not sought him will be cut off

Princes, violent ones, deceivers, will be among those sought out for attention; all who feel that Jehovah will not act for good or for bad will see their wealth and property come to nothing

Jehovah’s day is coming, a day of fury; neither silver nor gold to provide escape

Meek ones of the earth should seek Jehovah as well as meekness and righteousness; then, probably, they will be concealed in the day of his anger

Punishment for Judah’s neighbors and more distant Ethiopia and Assyria (2:4-15)

The Philistines will be destroyed; Moab will become desolate like Sodom, and Ammon will be like Gomorrah for reproaching Jehovah’s people

Ethiopians will fall by the sword; Assyria will be destroyed; Nineveh will be devastated, with wild animals taking possession of its ruins

Jerusalem’s rebellion and corruption (3:1-7)

The oppressive city, Jerusalem, is also marked for judgment; she did not trust Jehovah and draw near to him; her princes, judges, prophets, and priests all acted corruptly instead of using their influence for good

The people did not fear Jehovah and change their ways even after witnessing his judgment on other nations

The outpouring of Jehovah’s anger and the restoration of a remnant (3:8-20)

Jehovah’s anger will be poured out on nations and kingdoms

Peoples will be given a pure language so as to call on Jehovah’s name and serve him shoulder to shoulder

Only the humble and lowly will remain among God’s people Israel and enjoy security under His protection

All those responsible for afflicting Israel will be punished; the regathered remnant will be made “a praise among all the peoples of the earth”

(Zeʹphath) [possibly from a root meaning “keep watch”].

A royal Canaanite city in the southern part of Judah’s territory, apparently S of Arad, captured by the combined forces of Judah and Simeon. (Jg 1:16, 17; compare Jos 15:30; 19:4.) The city was renamed “Hormah,” meaning “A Devoting to Destruction.” This city, like the other cities of the Canaanites, had been placed ‘under ban’ by Jehovah and was to be devoted to destruction. (De 7:1-4) The tribes of Judah and Simeon were now applying the terms of that ban to Zephath. Zephath may have been the principal Canaanite city of that district or area.​—See HORMAH.

(Zephʹa·thah).

A valley near Mareshah where Jehovah enabled the forces of Judah’s King Asa to defeat those of Zerah the Ethiopian (967 B.C.E.). (2Ch 14:9-12) Zephathah is apparently one of the valleys N of Mareshah. The Greek Septuagint has been translated to read “in the valley north of Maresa” (Bagster), but “Zephathah” appears in the Hebrew Masoretic text.

(Zeʹpho).

Third-named son of Eliphaz; grandson of Esau and sheik of an Edomite tribe.​—Ge 36:10, 11, 15; 1Ch 1:36.

(Zeʹphon).

The first-named son of Gad and founder of the family of Zephonites; also called Ziphion.​—Ge 46:16; Nu 26:15.

(Zeʹphon·ites) [Of (Belonging to) Zephon].

A family descended from Gad through Zephon.​—Nu 26:15.

A fortified city in Naphtali’s territory. (Jos 19:32, 35) Its site is unknown.

(Zeʹrah) [possibly a shortened form of Zerahiah].

1. An Edomite sheik. Zerah was the son of Reuel and grandson of Esau and Basemath, Ishmael’s daughter. (Ge 36:3, 4, 13, 17; 1Ch 1:37) Possibly the same as No. 2.

2. Father of the second Edomite king, Jobab; he was from Bozrah. (Ge 36:33; 1Ch 1:44) Possibly the same as No. 1.

3. A son of Judah and Tamar; twin brother of Perez. (Ge 38:27-30; Mt 1:3) Zerah was one of those “who came to Jacob into Egypt.” (Ge 46:12, 26) His five sons (1Ch 2:4, 6) grew into a Judean tribal family (Nu 26:20) and eventually included persons such as Achan (Jos 7:1, 17, 18, 24; 22:20), two of David’s army leaders (1Ch 27:11, 13), and some postexilic residents of Jerusalem (1Ch 9:3, 6; Ne 11:22, 24).

4. A son of Simeon and founder of a family in that tribe. (1Ch 4:24; Nu 26:12, 13) He is called Zohar at Genesis 46:10 and Exodus 6:15.

5. A descendant of Gershon (Gershom) the son of Levi. (1Ch 6:16, 20, 21; compare Ge 46:11.) In 1 Chronicles 6:41 reference may be made to the same person.

6. An Ethiopian, or Cushite, who led a huge army of a million men and 300 chariots into Judah during Asa’s reign, in 967 B.C.E. Zerah met defeat, and his fleeing forces were pursued and slaughtered “as far as Gerar.” (2Ch 14:1, 9-15) Identification of Zerah with any secularly known Egyptian or Ethiopian ruler remains uncertain.

(Zer·a·hiʹah) [Jah Has Flashed Forth; Jah Has Shone Forth].

1. A descendant of Aaron through Eleazar and Phinehas in the high-priestly line.​—1Ch 6:3, 4, 6, 50, 51; Ezr 7:4.

2. Father of Elieho-enai who headed the paternal house of Pahath-moab, 200 males of whom returned to Jerusalem with Ezra in 468 B.C.E.​—Ezr 8:1, 4.

(Zeʹrah·ites) [Of (Belonging to) Zerah].

1. Descendants of Simeon’s son Zerah.​—Nu 26:12, 13; see ZERAH No. 4.

2. The tribal family that sprang from Judah’s son Zerah.​—Nu 26:20; Jos 7:17; 1Ch 27:11, 13; see ZERAH No. 3.

(Zeʹred).

A torrent valley at which the Israelites camped on their way around the frontier of Moab, at the end of the 38 additional years of wandering from the time of the rebellion at Kadesh-barnea. (Nu 21:12; De 2:13, 14) It is generally identified with the Wadi el-Hasaʼ, the southernmost tributary of the Dead Sea. This valley formed the boundary between Moab and Edom, and over a 56-km (35 mi) stretch, it descends some 1,190 m (3,900 ft), entering the Dead Sea at the SE end. The valley is some 5 to 6 km (3 to 4 mi) across at the top. There is evidence there of a series of Edomite fortresses that served to guard the natural approaches to the S of the Wadi el-Hasaʼ.

(Zerʹe·dah).

1. The hometown of Jeroboam, first king of the northern kingdom of Israel. (1Ki 11:26) The only indication of its location is the statement: “And there was Jeroboam the son of Nebat an Ephraimite from Zeredah.” It is generally identified with Deir Ghassana (in the region of Ephraim) where the nearby spring called ʽAin Seridah preserves the name. This site is about 25 km (16 mi) SW of Shechem.

2. Reference is made to Zeredah in “the District of the Jordan” in connection with the casting of copper utensils for the temple constructed by Solomon. (2Ch 4:17) The parallel text at 1 Kings 7:46 indicates this to be the same place as Zarethan, Zeredah perhaps being a variant spelling of the name.​—See ZARETHAN.

(Zerʹe·rah).

The flight of the defeated Midianites, as they were pursued by Gideon’s forces, is described as continuing “as far as Beth-shittah, on to Zererah, as far as the outskirts of Abel-meholah by Tabbath.”​—Jg 7:22.

Twenty Hebrew manuscripts here read “Zeredah” rather than Zererah. Since Zeredah and Zarethan are used in a parallel sense at 2 Chronicles 4:17 and 1 Kings 7:46, some suggest the location of Zererah to be the same as that of Zarethan.​—See ZARETHAN.

Such location, however, would seem to be possible only if the expression “on to Zererah” were to be taken in the sense of ‘in the direction of Zererah,’ inasmuch as the location of Zarethan seems to have been considerably S of Abel-meholah. Otherwise, Zererah would necessarily be viewed as lying between Beth-shittah and Abel-meholah; in such case its precise location is unknown.

(Zeʹresh).

The wife of Haman. Zeresh and Haman’s friends proposed that he erect a stake to a height of 50 cubits (22 m; 73 ft) on which to hang Mordecai. (Es 5:10, 14) But when reversals set in, Zeresh, along with Haman’s wise men, said: “If it is from the seed of the Jews that Mordecai is before whom you have started to fall, you will not prevail against him, but you will without fail fall before him.”​—Es 6:13.

(Zeʹreth).

First-named son that Helah bore to Ashhur; of the tribe of Judah.​—1Ch 4:1, 5, 7.

(Zeʹreth-shaʹhar).

A site in Reuben situated “in the mountain of the low plain.” (Jos 13:15, 19) It is tentatively identified with ez-Zarat, situated at the hot springs of Callirrhoe on the E shore of the Dead Sea.

(Zeʹri).

One of Jeduthun’s six sons, all of whom were temple musicians. (1Ch 25:1, 3) With the Hebrew letter yohdh prefixed, his name is spelled “Izri” in 1 Chronicles 25:11, where he is identified as head of the fourth of David’s 24 divisions of temple musical service.

(Zeʹror) [from a root meaning “flint”].

An ancestor of King Saul; listed as son of Becorath and father of Abiel; of the tribe of Benjamin.​—1Sa 9:1.

(Ze·ruʹah) [from a root meaning “be leprous”].

Mother of King Jeroboam (I); a widow at the time that Jeroboam began to lift up his hand against King Solomon.​—1Ki 11:26.

(Ze·rubʹba·bel) [from Akkadian, meaning “Seed (Offspring) of Babel”].

First governor of the repatriated Jews (Hag 2:21); a descendant of King David and an ancestor of Jesus Christ; likely the actual son of Pedaiah but legally reckoned as the son of Shealtiel. (1Ch 3:19; Mt 1:12, 13; Lu 3:27; see GENEALOGY OF JESUS CHRIST [Problems in Matthew’s Genealogy of Jesus].) The genealogical listing of 1 Chronicles (3:19, 20) names seven sons of Zerubbabel (Meshullam, Hananiah, Hashubah, Ohel, Berechiah, Hasadiah, Jushab-hesed) and one daughter (Shelomith). Zerubbabel’s official or Babylonian name appears to have been Sheshbazzar.​—Ezr 1:8, 11; 5:14, 16; compare Ezr 3:8.

After the liberation from Babylonian exile, Zerubbabel, in 537 B.C.E., led a Jewish remnant back to Jerusalem and Judah. (Ezr 2:1, 2; Ne 7:6, 7; 12:1; MAP, Vol. 2, p. 332) As the governor appointed by King Cyrus, Zerubbabel had been entrusted with sacred gold and silver vessels that had years earlier been taken from the temple by Nebuchadnezzar. (Ezr 5:14, 15) At Jerusalem, the temple altar was erected in the seventh month (Ethanim, or Tishri, September-October), under the direction of Zerubbabel and High Priest Jeshua (Ezr 3:1, 2), and in the second year in the second month (Ziv, or Iyyar, April-May, of 536 B.C.E.), the actual construction of the temple began. (Ezr 3:8) Recognizing the bad motive of the non-Jews who asked to have a share in the rebuilding work, Zerubbabel, Jeshua, and the heads of the paternal houses stated: “You have nothing to do with us in building a house to our God, for we ourselves shall together build to Jehovah the God of Israel, just as King Cyrus the king of Persia has commanded us.”​—Ezr 4:1-3.

These non-Jews, however, continued to dishearten the temple rebuilders and finally (in 522 B.C.E.) succeeded in having an official ban placed on the work. Two years later, stirred up by the prophets Haggai and Zechariah, Zerubbabel and Jeshua (Joshua) courageously resumed the construction of the temple despite the ban. (Ezr 4:23, 24; 5:1, 2; Hag 1:1, 12, 14; Zec 1:1) Thereafter an investigation of the Persian archives vindicated the legality of their work. (Ezr 6:1-12) Throughout, the prophets Haggai and Zechariah continued to encourage Zerubbabel, strengthening him for the work and assuring him of divine favor. (Hag 2:2-4, 21-23; Zec 4:6-10) Finally (in 515 B.C.E.) the temple was completed. (Ezr 6:13-15) Also during Zerubbabel’s governorship the needs of the Levites were cared for, the singers and gatekeepers receiving their portion “according to the daily need.”​—Ne 12:47.

(Ze·ruʹiah) [possibly from a root meaning “balsam”].

King David’s sister or half sister and the mother of Joab, Abishai, and Asahel. Zeruiah’s sister Abigail is said to be “the daughter of Nahash,” though that is not directly stated of Zeruiah. (2Sa 17:25) Zeruiah and Abigail are also said to be “sisters” of the sons of Jesse. (1Ch 2:16) It is possible, therefore, that they were daughters of Jesse’s wife by a previous marriage to Nahash, therefore only half sisters of David. (See ABIGAIL No. 2; NAHASH No. 2.) Apparently Zeruiah was considerably older than David, for her sons seem to have been about the same age as David. Zeruiah’s name is usually associated with her three sons, who were all valiant fighters for David. (2Sa 2:13, 18; 16:9) The only reference made to the boys’ father is that he was buried at Bethlehem.​—2Sa 2:32.

(Zeʹtham) [possibly from a root meaning “olive; olive tree”].

A Gershonite Levite descended from Ladan. He headed a paternal house and was assigned to care for the temple treasures.​—1Ch 23:7-9; 26:22.

(Zeʹthan) [from a root meaning “olive; olive tree”].

A descendant of Benjamin through Jediael and Bilhan.​—1Ch 7:6, 10.

(Zeʹthar).

One of the seven court officials whom Ahasuerus sent to bring Vashti before him.​—Es 1:10, 11.

The supreme god of the polytheistic Greeks, corresponding to Jupiter of the Romans. Zeus was a god of the sky and was viewed as having control of the winds, clouds, rain, and thunder, exercising his power over these natural forces for both a destructive and a beneficial purpose. The ancient poet Homer (The Iliad, VIII, 1-25) represents Zeus as having greater strength than all the other gods combined. Zeus, however, was not regarded as being supreme in an absolute sense but is at times depicted as becoming a victim of deception and having to yield to the will of the Fates and Destiny.

Aside from relating the events of his birth, childhood, and acquisition of the throne, the legends are chiefly concerned with the many love affairs of Zeus. The mythological accounts tell of his seducing goddesses and earthly women and of his fathering a host of illegitimate children. Paradoxically, it is related that Zeus killed Iasion (a mortal) for having committed immorality with the goddess Demeter. Besides being marred by Zeus’ many acts of unfaithfulness, the marriage of Zeus and Hera was beset by other troubles. Zeus, it is said, was so much plagued by incessant scolding from his wife Hera that he on occasion complained bitterly concerning this before the assembled deities.

At times the pure worship of Jehovah came into direct conflict with the worship of the false god Zeus. King Antiochus IV (Epiphanes), in his attempt to stamp out the Jewish religion, directed that the temple at Jerusalem be profaned and rededicated to Zeus of Olympus. See the Apocryphal book of 2 Maccabees 6:1, 2.

In the first century C.E., the townspeople of Lystra, upon seeing Paul heal a lame man, considered Paul and Barnabas to be gods, identifying Paul with Hermes and Barnabas with Zeus. The priest of Zeus even brought out bulls and garlands in order to offer sacrifices with the crowd. (Ac 14:8-13) Two ancient inscriptions discovered in 1909 in the vicinity of Lystra testify to the worship of these two gods in that city. One of the inscriptions refers to the “priests of Zeus,” and the other mentions “Hermes Most Great” and “Zeus the sun-god.”​—The International Standard Bible Encyclopaedia, edited by J. Orr, 1960, Vol. III, p. 1944.

The ship on which Paul as a prisoner set sail from the island of Malta bore the figurehead “Sons of Zeus,” that is, the twin brothers Castor and Pollux.​—Ac 28:11.

According to Greek and Roman mythology, Castor and Pollux were the twin sons of Leda and the offspring of the god Zeus (Jupiter), thus being called Dioscuri, or “Sons of Zeus.” Among other things, they were regarded as protectors of mariners, able to save sailors imperiled at sea. It was believed that these deities manifested themselves during storms in the form of St. Elmo’s fire. The Alexandrian boat on which the prisoner Paul sailed from Malta to Puteoli when en route to Rome bore the figurehead “Sons of Zeus.” Perhaps the image or symbol and the name of Castor were on one side of the bow and the corresponding representation and name of Pollux on the other.​—Ac 28:11.

(Ziʹa) [possibly from a root meaning “tremble; quake; violently shake”].

A Gadite who lived in Bashan.​—1Ch 5:11, 13.

(Ziʹba).

The servant of Saul’s household from whom David, on inquiry, learned of Jonathan’s lame son Mephibosheth. David brought Mephibosheth to Jerusalem and assigned Ziba, his 15 sons, and his 20 servants to care for Mephibosheth’s inheritance. (2Sa 9:2-12 [The reference to “my table” in verse 11 is generally thought to be a scribal error for “David’s table”; another possibility is that Ziba may have been repeating David’s exact words.]) When David fled from Jerusalem on account of Absalom’s rebellion, Ziba brought him much needed supplies of food and animals. However, he left Mephibosheth behind, even though he wanted to come, and told David that Mephibosheth deliberately stayed in Jerusalem, expecting to recover the kingdom for Saul’s house. In response, without further investigation of the matter David transferred Mephibosheth’s property to Ziba.​—2Sa 16:1-4.

When David returned after the rebellion was crushed, Ziba was among the early ones to greet the king. Then Mephibosheth met David, welcomed him back, and informed him of Ziba’s trickery and slander. In the light of these new developments, David now decided that the property should be divided between Mephibosheth and Ziba. Mephibosheth, however, declared: “Let him [Ziba] even take the whole, now that my lord the king has come in peace to his house.”​—2Sa 19:17, 24-30.

(Zibʹe·on) [Hyena; possibly, Small Hyena].

A sheik in the land of Seir. (Ge 36:20, 29, 30; 1Ch 1:38, 40b) His granddaughter Oholibamah married Esau. (Ge 36:2, 14, 24, 25) For the suggested explanations as to why Zibeon is described as both a Hivite and a Horite, see HORITE.

(Zibʹi·a) [Gazelle].

Family head in the tribe of Benjamin. Son of Shaharaim by his wife Hodesh.​—1Ch 8:1, 8-10.

(Zibʹi·ah) [Female Gazelle].

Mother of King Jehoash of Judah, presumably the wife of King Ahaziah and therefore daughter-in-law of Athaliah. (2Ki 11:1, 2; 12:1; 2Ch 24:1) Zibiah was from Beer-sheba. Nothing is said of how she fared in Athaliah’s purge of Judah’s royal house.

(Zichʹri) [shortened form of Zechariah, meaning “Jehovah Has Remembered”].

1. Third-named son of Izhar; grandson of Kohath, a Levite.​—Ex 6:18, 21.

2, 3, 4. Three family heads in the tribe of Benjamin, residents of Jerusalem. They were sons or descendants of Shimei, Shashak, and Jeroham respectively.​—1Ch 8:1, 19, 21, 23, 25, 27, 28.

5. A son of Asaph, and forefather of the postexilic musician Mattaniah. (1Ch 9:15) Elsewhere he may be called Zabdi (Ne 11:17) and Zaccur.​—1Ch 25:2, 10; Ne 12:35.

6. A Levite descendant of Moses through Eliezer; father or ancestor of the Shelomoth appointed, during David’s reign, over the treasures of the things captured in war.​—1Ch 26:25-27; 23:15, 17.

7. A Reubenite whose son Eliezer was tribal chieftain during David’s reign.​—1Ch 27:16.

8. A man of Judah whose son Amasiah was a military chief for King Jehoshaphat.​—2Ch 17:12, 14, 16.

9. Father of the Elishaphat who helped Jehoiada to overthrow Athaliah.​—2Ch 23:1.

10. A mighty warrior from Ephraim in the army of the northern kingdom that invaded Judah around 760 B.C.E. Zichri killed three prominent members of King Ahaz’ household, including a royal prince.​—2Ch 28:6, 7.

11. A Benjamite whose son Joel was an overseer of the Benjamites living in Jerusalem after the exile.​—Ne 11:3, 4, 7, 9.

12. Head of the priestly paternal house of Abijah during the time of High Priest Jeshua’s successor Joiakim.​—Ne 12:12, 17.

(Zidʹdim).

A fortified city in the territory of Naphtali. (Jos 19:32, 35) Its exact location is not definitely known.

(Ziʹha).

1. First-listed family of Nethinim who accompanied the exiled Israelites back to Judah in 537 B.C.E.​—Ezr 2:1, 2, 43; Ne 7:46.

2. One of two overseers of the Nethinim who returned from Babylonian exile.​—Ne 11:21.

(Zikʹlag).

As originally assigned, this was a Simeonite enclave city in S Judah. (Jos 15:21, 31; 19:1, 2, 5; 1Ch 4:24-30) Later, Ziklag was under Philistine control. Achish, king of Gath, gave it to the fugitive David as a place of residence (and it thereafter became the possession of Judah’s kings). (1Sa 27:6) The Amalekites raided and burned the city, taking captives, including David’s wives Ahinoam and Abigail. After defeating the marauders and recovering the captives and things taken, David, from Ziklag, sent some of the spoil of battle to his friends, older men of Judah in various cities. (1Sa 30) Many armed mighty men joined David at Ziklag, and there he received news of King Saul’s death. (2Sa 1:1, 2; 4:10; 1Ch 12:1, 2, 20-22) After the Babylonian exile, some of the sons of Judah settled in this city. (Ne 11:25, 28) Various sites have been suggested for the identification of Ziklag, but Y. Aharoni and others favor identifying it with Tell esh-Shariʽah (Tel Seraʽ), about 7 km (4 mi) E of Gerar and 22 km (14 mi) NW of Beer-sheba.

(Zilʹlah) [Shadow; Shelter].

One of the two wives of Lamech, the first polygamist of Bible record. She was the mother of Tubal-cain and of his sister Naamah. Lamech composed a poem for his wives Adah and Zillah.​—Ge 4:19-24.

(Zilʹle·thai) [from a root meaning “shadow; shelter”].

1. Head of a family of Benjamites that lived in Jerusalem; son of Shimei.​—1Ch 8:1, 20, 21, 28.

2. A valiant Manassite chieftain who joined David’s forces at Ziklag.​—1Ch 12:19-21.

(Zilʹpah).

Leah’s maidservant and one of Jacob’s secondary wives. Zilpah had been a servant of Leah’s father Laban until Leah and Jacob were married in 1774 B.C.E., when she was given to Leah. (Ge 29:24) After Leah had had four sons and thought she was through childbearing, she gave Zilpah to Jacob as a secondary wife. Zilpah then bore Gad and Asher, who, in turn, had many sons. (Ge 30:9-13; 35:26; 37:2; 46:16-18) Zilpah remained with Jacob’s household through their many travels.​—Ge 32:22; 33:1, 2.

(Zimʹmah).

A Gershonite Levite. (1Ch 6:20) He is possibly the same Zimmah who is mentioned in 1 Chronicles 6:42. If this genealogy skips many names (as these lists commonly do), he may also be the one referred to at 2 Chronicles 29:12, whose descendant Joah helped to cleanse the temple in Hezekiah’s day.

(Zimʹran).

First named of the six sons Keturah bore to Abraham. Zimran and his five full brothers were given gifts and sent into “the land of the East.” (Ge 25:1, 2, 6; 1Ch 1:32) The conjecture of some is that Zimran’s descendants were associated either with Zabram, a town situated W of Mecca on the Arabian shore of the Red Sea, or with Zimri, mentioned in Jeremiah 25:25.

(Zimʹri).

1. A son of Zerah and grandson of Judah.​—1Ch 2:4, 6.

2. The Simeonite chieftain, son of Salu, who brought Cozbi the Midianitess into the camp of Israel, committing fornication with her in his own tent. For this, Zimri and Cozbi were slain by Phinehas, with Jehovah’s approval. This quick action put an end to the scourge that had already caused the death of thousands of guilty Israelites.​—Nu 25:6-8, 14-18.

3. Fifth king of the ten-tribe kingdom of Israel. Zimri ruled in Tirzah for seven days in about 951 B.C.E. He had previously been chief of half the chariots under King Elah, but when the army was away at Gibbethon, and King Elah had remained behind, Zimri killed him and all the rest of Baasha’s house and made himself king. His rule was very short because the army made Omri king and immediately returned to besiege Tirzah, whereupon Zimri burned the king’s house down over himself. Zimri is noted for doing what was bad in Jehovah’s eyes. (1Ki 16:3, 4, 9-20) Jezebel’s last words recalled the consequences that befell Zimri. As Jehu triumphantly rode into Jezreel, she taunted from the window: “Did it go all right with Zimri the killer of his lord?”​—2Ki 9:30, 31.

4. A descendant of Saul and Jonathan. (1Ch 8:33-36; 9:42) It has been suggested that he may be the same as No. 3; the reason is that there is a possibility that this Zimri (No. 3) was trying to recover the kingship as a member of Saul’s household.

5. An apparent geographic location that is unknown; sometimes, but without good authority, connected with Abraham’s son Zimran.​—Jer 25:25; Ge 25:1, 2.

1. A wilderness through which the Israelites traveled en route to Canaan; not synonymous with the Wilderness of Sin. (Nu 33:11, 36) In the second year after Israel’s leaving Egypt, 12 Israelites spied out the Promised Land, starting out from the Wilderness of Zin. At that time the Israelites were encamped at Kadesh. (Nu 13:21, 26) Later, after having wandered in the wilderness for years, the Israelites arrived at Kadesh in the Wilderness of Zin the second time. This area of the Wilderness of Zin was desolate, unsown, lacking figs, vines, pomegranates, and water. (Nu 20:1-5; compare Nu 20:28; 33:38; De 1:3.) It was in connection with the waters of Meribah at Kadesh in the Wilderness of Zin that Moses and Aaron failed to sanctify Jehovah before the people and lost the privilege of entering the Promised Land.​—Nu 27:12-14; De 32:50, 51.

The Wilderness of Zin was “alongside Edom” (being immediately W of Edom) and at the SE extremity of Judah’s assigned territory. (Nu 34:3; Jos 15:1) Since Kadesh was located in the wilderness areas of Zin and of Paran (Nu 13:26; 20:1), possibly these were adjoining wilderness regions, or that of Zin may have been part of the more extensive Wilderness of Paran.

2. Twice “Zin” appears without the term “wilderness.” In these cases, it may designate a presently unidentified town in S Judah between the ascent of Akrabbim and Kadesh-barnea and from which the surrounding wilderness drew its name. Or it may mean the Wilderness of Zin itself.​—Nu 34:4; Jos 15:3.

(Ziʹna).

A descendant of Gershon through Shimei. (1Ch 23:6, 7, 10) He is called Zizah in 1 Chronicles 23:11.​—See ZIZAH.

(Ziʹon).

Originally the Jebusite stronghold that came to be called “the City of David.” (1Ki 8:1; 1Ch 11:5) After capturing Mount Zion, David established his royal residence there. (2Sa 5:6, 7, 9; see DAVID, CITY OF.) Alluding to David’s ruling from Zion as God’s anointed one are Jehovah’s words: “I, even I, have installed my king upon Zion, my holy mountain.” (Ps 2:6) Zion became a mountain especially holy to Jehovah when David had the sacred Ark transferred there. (2Sa 6:17) Later, the designation “Zion” embraced the temple area on Mount Moriah (where the Ark was moved during Solomon’s reign) and the term was, in fact, applied to the entire city of Jerusalem. (Compare Isa 1:8; 8:18; see MOUNTAIN OF MEETING.) Since the Ark was associated with Jehovah’s presence (Ex 25:22; Le 16:2) and because Zion was a symbol of heavenly realities, Zion was referred to as the place of God’s dwelling (Ps 9:11; 74:2; 76:2; 78:68; 132:13, 14; 135:21) and the place from which help, blessing, and salvation would come.​—Ps 14:7; 20:2; 50:2; 53:6; 134:3.

For unfaithfulness to him, Jehovah allowed the Babylonians to desolate Zion, or Jerusalem. (La 2:1, 4, 6, 8, 10, 13) Later, in fulfillment of prophecy, Jehovah restored a remnant of his repentant people to Zion, or Jerusalem. (Isa 35:10; 51:3; 52:1-8; Jer 50:4, 5, 28; 51:10, 24, 35) This made it possible for Jesus Christ to ride into Jerusalem on the colt of an ass and present himself to Zion as king, thus fulfilling the prophecy of Zechariah. (Zec 9:9; Mt 21:5; Joh 12:15) Only a remnant responded favorably, whereas the religious leaders rejected Jesus as king and sought his death. This pointed to calamity for earthly Jerusalem, or Zion, and its casting off by God.​—Mt 21:33-46.

As Jesus had been rejected in earthly Jerusalem, it could not have been there that Jehovah laid his Son as “a tried stone, the precious corner of a sure foundation.” (Isa 28:16; Ro 9:32, 33; 1Pe 2:6) Rather, it must have been in the Zion concerning which Hebrew Christians were told: “But you have approached a Mount Zion and a city of the living God, heavenly Jerusalem, and myriads of angels, in general assembly, and the congregation of the firstborn who have been enrolled in the heavens, and God the Judge of all, and the spiritual lives of righteous ones who have been made perfect, and Jesus the mediator of a new covenant.” (Heb 12:22-24) It is evidently on this heavenly Mount Zion that the Lamb, Christ Jesus, stands with the 144,000 who have been purchased from the earth.​—Re 14:1-3; see JERUSALEM; NEW JERUSALEM.

(Ziʹor) [from a root meaning “be insignificant”].

A city in the mountainous region of Judah. (Jos 15:20, 48, 54) It is identified with Siʽir, about 7 km (4 mi) NNE of Hebron.

1. A descendant of Judah through Jehallelel.​—1Ch 4:15, 16.

2. An unidentified city in the southern part of Judah.​—Jos 15:21, 24.

3. A city in the mountainous region of Judah. (Jos 15:20, 48, 55, 57) It is apparently the Ziph ‘fathered’ by Mesha. (1Ch 2:42) Geographers generally connect it with Tell Zif, some 6 km (3.5 mi) SE of Hebron. David sought refuge from King Saul in the wilderness surrounding Ziph, and the men of the city twice revealed his whereabouts to the king. (1Sa 23:14, 15, 19, 24, 29; 26:1, 2; compare Ps 54:Sup.) This Ziph apparently was the one later fortified by Rehoboam.​—2Ch 11:5-8.

(Ziʹphah).

A ‘son’ of Jehallelel in the tribe of Judah.​—1Ch 4:1, 16.

See ZEPHON.

(Ziphʹites) [Of (Belonging to) Ziph].

The inhabitants of Ziph in the mountainous region of Judah.​—Psalm 54:Sup; see ZIPH No. 3.

(Ziphʹron).

A site at the northern border of the Promised Land. (Nu 34:9) Its exact location is not definitely known, although Y. Aharoni identifies it with Hawwarin, about 100 km (60 mi) SSE of Hamath.

(Zipʹpor) [Bird].

Father of Moab’s King Balak.​—Nu 22:2, 4, 10, 16; 23:18; Jos 24:9; Jg 11:25.

(Zip·poʹrah) [Bird; or, possibly, Small Bird].

The wife of Moses. Zipporah met Moses at a well, when she and her six sisters were watering their father’s flocks. When certain shepherds came on the scene and, as was their custom, attempted to drive the girls away, Moses helped the girls out, even watering the flocks himself. For this kindness he was invited to the home of Zipporah, and eventually her priestly father Jethro gave her in marriage to Moses. (Ex 2:16-21) Zipporah bore two sons to Moses​—Gershom and Eliezer.​—Ex 2:22; 18:3, 4.

When Jehovah sent Moses back to Egypt, Zipporah and their two sons started out to accompany him. Along the way a very serious incident occurred, the rather obscure account of which says: “Now it came about on the road at the lodging place that Jehovah [“Jehovah’s angel,” LXX] got to meet him and kept looking for a way to put him to death. Finally Zipporah took a flint and cut off her son’s foreskin and caused it to touch his feet and said: ‘It is because you are a bridegroom of blood to me.’ Consequently he let go of him. At that time she said: ‘A bridegroom of blood,’ because of the circumcision.”​—Ex 4:24-26.

Scholars have offered many interpretations of this passage, some of these being incorporated into modern Bible translations. (See CC, JB, Kx, La, NE, RS, as well as the German Zürcher Bibel, the Spanish Bover-Cantera and the French Crampon, Lienart, and Segond versions.) Such interpretations attempt to settle questions as to whether it was Moses’ or the child’s life that was threatened, whether Zipporah touched the feet of Moses or the feet of the child or the feet of the angel with the foreskin. They also venture opinions as to why Zipporah said (and to whom she said), “You are a bridegroom of blood to me.”

It seems that it was the child’s life that was in danger in view of what the law of circumcision states at Genesis 17:14; that Zipporah circumcised the child because she realized what was needed to set matters right; that she cast the foreskin at the feet of the angel who was threatening the child’s life to demonstrate her compliance with Jehovah’s law; that Zipporah addressed Jehovah through his representative angel when she exclaimed, “You are a bridegroom of blood to me,” doing so to show her acceptance of a wifely position in the circumcision covenant with Jehovah as the husband.​—See Jer 31:32.

But there is no way of Scripturally settling such questions with certainty. The literal reading of the ancient Hebrew in this passage is veiled in the idioms used nearly 3,500 years ago. This is why literal translations (NW, Ro, Yg) and others (AS, KJ, Da, Dy, JP, Mo, Le), including the ancient Greek Septuagint, are not clear on these matters.

Apparently Zipporah returned to visit her parents, for, following the Exodus, Zipporah and her two sons accompanied Jethro back to Moses at the wilderness camp. (Ex 18:1-6) Zipporah’s newly felt presence there apparently provoked Moses’ sister Miriam to jealousy, and she (along with Aaron) seized upon Zipporah’s Cushite background as an excuse for complaint against Moses. (Nu 12:1) This does not indicate that Zipporah had died and Moses had remarried an Ethiopian woman, as is commonly contended, for although “Cushite” usually refers to Ethiopians, it can also embrace those from Arabia.​—See CUSH No. 2; CUSHITE.

The Bible gives no description of the musical instrument designated by the Aramaic word qath·rohsʹ, but it was probably a type of stringed instrument. If this term is related to the Greek ki·thaʹra (a stringed instrument), from which a number of English words, including “zither,” are drawn, then “zither” is an approximate transliteration. The qath·rohsʹ was one of the instruments of Nebuchadnezzar’s orchestra.​—Da 3:5, 7, 10, 15.

The name of the second lunar month of the sacred calendar; the eighth of the secular calendar of the Israelites. (1Ki 6:1, 37) It corresponds to part of April and part of May. The comment on 1 Kings 6:1 in the Soncino Books of the Bible says concerning the month of Ziv: “Now known as Iyyar, the second month after Nisan. It was called Ziv (brightness) because it falls at the time of the year when the earth is ‘brightened’ with blossoms and flowers.” (Edited by A. Cohen, London, 1950) The name Iyyar is found in the Jewish Talmud and other postexilic works.

By this month the barley harvest has reached up into the hill country and the wheat harvest is under way in the lowlands. The hills of Galilee are ablaze with flowers. The dry season begins during this month, and the early morning clouds soon disappear in the heat of the day. During this time the plants depend upon the nightly dews that form, and they await the end of the dry season in October.​—Ho 6:4; Isa 18:4.

The 14th day of Ziv provided a second opportunity for the Israelites to celebrate the Passover in the event they, because of absence or ceremonial uncleanness, had been prevented from doing so on Nisan 14.​—Nu 9:9-13; 2Ch 30:2, 3.

It was in the month of Ziv that Solomon began the construction of the temple, and nearly 500 years later in the same month, Zerubbabel initiated the work of rebuilding the temple.​—1Ki 6:1; Ezr 3:8.

A pass by which the armies of Moab, Ammon, and the Ammonim came against Judah during the reign of King Jehoshaphat (936-c. 911 B.C.E.). It is usually identified with Wadi Hasasa (Nahal Hazezon), about 15 km (9.5 mi) SE of the suggested site of Tekoa and some 10 km (6 mi) NW of En-gedi.​—2Ch 20:1, 2, 16, 20.

(Ziʹza).

1. A son of King Rehoboam by Absalom’s granddaughter Maacah. When the royal succession was directed to Ziza’s brother Abijah, Ziza received gifts of cities, food, and wives from Rehoboam.​—2Ch 11:20, 22, 23.

2. One of the Simeonite chieftains who expanded their grazing land by annexing Hamite territory and destroying its inhabitants during the reign of Hezekiah; son of Shiphi.​—1Ch 4:24, 37-41.

(Ziʹzah).

Second-listed son of Shimei, head of a paternal house of Gershonite Levites assigned to certain duties during David’s reign. (1Ch 23:6, 7, 10, 11) In verse 10 the name is spelled Zina in the Masoretic text, Zizah in the Greek Septuagint and the Latin Vulgate.

(Zoʹan).

An ancient Egyptian city, built seven years after Hebron, hence already in existence around the time of Abraham’s entry into Canaan (1943 B.C.E.). (Nu 13:22; Ge 12:5; 13:18) The Bible name Zoan corresponds to the Egyptian name (dʽn·t) of a town located in the northeastern part of the Delta region, about 56 km (35 mi) SW of Port Said. Better known by its Greek name, Tanis (near present-day San el-Hagar), it was situated on the branch of the Nile called the Tanitic branch.

At Psalm 78:12, 43, “the field of Zoan” is used parallel to “the land of Egypt” in recounting Jehovah’s miraculous acts on behalf of Israel leading up to the Exodus. This has caused some scholars to hold that Moses’ meetings with Pharaoh took place at Zoan. Similarly, it has led to the effort to link Zoan (Tanis) with the city of Rameses, as well as with the city of Avaris, referred to by Manetho in his account about the so-called Hyksos kings. Thus, many modern reference works say that Zoan’s name changed to Avaris under the “Hyksos,” then changed to Rameses under the Ramesside dynasty, and finally reverted to Zoan (in the Greek form Tanis). It may be noted, however, that the Bible uses the name Zoan consistently as applying before the Exodus (back to Abraham’s time), at the time of the Exodus, and as late as the eighth, seventh, and sixth centuries B.C.E. (in the time of the prophets Isaiah and Ezekiel).

If Zoan were the site of Moses’ interviews with Pharaoh, this would certainly give some indication as to the starting point of the Exodus route. However, several factors place this view in doubt. For Zoan to refer to such a site, the expression “the field of Zoan” would have to be viewed, not as simply paralleling “the land of Egypt,” but as a much more specific expression, designating the precise location where the miracles occurred. Such a limiting or restrictive sense would not actually fit the case, for the Ten Plagues did not occur in just one part of Egypt (such as a portion of the Delta) but throughout the entire land. This would seem to support the view that “the field of Zoan” is used as a parallel of “the land of Egypt.”

Those modern scholars who endeavor to present Zoan (or, according to their attempted connection, Avaris or Rameses) as Pharaoh’s residence at the time of the Exodus also face a lack of Biblical support and agreement in several respects. The Bible shows that Moses’ first encounter took place at the edge of the Nile River. (Ex 7:14, 15) Zoan (Tanis) is not on the actual river but at the terminus of one of the ancient branches forking off from the main stream. In attempting to locate the city of Rameses at the same place as Zoan, or Tanis, they also pass over the fact that Zoan was already a city in Abraham’s time, whereas the Biblical Raamses (“Rameses,” NE) began to be built by the Israelites in Egypt about 400 years later (unless by “building” the Bible means “building up,” or strengthening).​—Ex 1:11.

These scholars would make Zoan (Avaris-Rameses, as they identify it) the Egyptian capital at the time of the Exodus, whereas the Bible identifies Rameses as merely a ‘storage place.’ And, in holding that Ramses II was the Pharaoh of the Exodus because of his claim that he was the builder of the city of Rameses (or, more accurately, a place called Per-Ramses), they ignore the fact that the building of the Biblical Rameses began 80 years or more before the Exodus (before the birth of Moses [Ex 1:11–2:10]), whereas historians credit Ramses II with a rule of only about 66 years.​—See RAAMSES, RAMESES.

The question remains, then, why “the field of Zoan” is apparently used to parallel “the land of Egypt” with regard to Jehovah’s performance of miraculous acts. While a possible connection with Pharaoh’s court cannot be completely discounted, it is also entirely possible that the great age of the city caused the psalmist to use Zoan in such a way, it apparently being one of the earliest cities founded in Egypt. Its use, if this was the case, might be similar to the use of “Plymouth Rock” as representing the early colonizing of the United States. Or it may be due to its prominence and its location at the entrance to Egypt for those coming from Palestine, perhaps being the first major city Jacob’s family encountered when coming into Egypt. (Compare Isa 30:2-4; see HANES.) Lying as it does near the northern extremity of Egypt, its “field” might even figuratively refer to all the Nile Valley stretching to the S thereof, as far as the southern boundary of Egypt.

There is no doubt as to the importance of the city of Zoan (Tanis), particularly with respect to commercial trade and religious structures. There is evidence of much royal building there from the time of the early “dynasties” of Egyptian kings onward. A great temple was constructed, measuring about 305 m (1,000 ft) long. Pharaoh Ramses II set up an immense monolithic statue of himself at Tanis measuring some 28 m (92 ft) in height and weighing over 800 metric tons. Assyrian Kings Esar-haddon and Ashurbanipal refer to Zoan (called Saʼnu or Siʼnu in the cuneiform inscriptions) as a royal city under a prince. Before them, the prophet Isaiah, in the divine pronouncement against Egypt, had referred to “the princes of Zoan” and classed them with those of Noph (Memphis), thereby pointing up also the political importance of Zoan. (Isa 19:1, 11-13) Tirhakah, the Ethiopian ruler over Egypt and a contemporary of Isaiah, is said to have used Zoan (Tanis) as an administrative base for northern Egypt.

The Assyrian conquest of Egypt by Esar-haddon and Ashurbanipal proved the ‘foolishness’ of the counselors from Zoan. (Isa 19:13) Then, in about 591 B.C.E., the prophet Ezekiel warned of another conquest by Babylonian King Nebuchadnezzar, with a ‘fire being set in Zoan.’ (Eze 29:17; 30:1, 10, 14) Zoan (Tanis) evidently recovered, however, and continued to be the major Delta city of Egypt until the time of Alexander the Great. Thereafter the new city of Alexandria robbed Zoan (Tanis) of its commercial importance, and it steadily declined.

(Zoʹar) [Smallness].

A city of the “District,” evidently once at the edge of a fertile plain. (Ge 13:10-12; see DISTRICT OF THE JORDAN.) Apparently Bela was Zoar’s earlier name. In Abraham’s day, it was ruled by a king who rebelled with the four others of the District after 12 years of domination by Chedorlaomer, only to be defeated by the Elamite monarch and his three allies. (Ge 14:1-11) When Jehovah was about to destroy Sodom, Lot requested and received permission to flee from there to Zoar, and this city was spared. (Ge 19:18-25) Fear later caused him and his two daughters to leave Zoar and become cave dwellers in the nearby mountainous region.​—Ge 19:30.

It was foretold that when catastrophe befell Moab, its runaways would flee to Zoar and that the cry over the nation’s devastation would be heard “from Zoar clear to Horonaim, to Eglath-shelishiyah,” perhaps indicating that Zoar was then a Moabite city. (Isa 15:5; Jer 48:34) The Greek Septuagint and certain modern translations (AT, JB, NE, RS) mention Zoar (Zogora) at Jeremiah 48:4 (31:4, LXX, Bagster), but the Hebrew Masoretic text there refers instead to “her little ones.” (NW, JP, Le, Ro) Zoar marked the extreme S point that Moses saw when viewing the land from Mount Nebo. (De 34:1-3) Apparently the city was in or near Moab, close to the Moabite mountainous region and somewhere SE of the Dead Sea. (Compare Ge 19:17-22, 30, 37.) Some scholars would place Zoar N of the Dead Sea, others on the el-Lisan Peninsula, or just W or S of the S end of the sea. Yohanan Aharoni identifies it with es-Safi, situated on the delta of the torrent valley of Zered (Wadi el-Hasaʼ). In the Middle Ages the name was linked with an important site between Jerusalem and Elath. However, some scholars believe that the original Zoar and the other “cities of the District” lie beneath the waters of the S portion of the Dead Sea.​—Ge 13:12.