International Standard Bible Encyclopedia
Zephathah, Valley of — Zuzim
Zephathah, Valley of
Zephathah, Valley of - zef'-a-tha (ge'tsephathah; Septuagint kata borran, reading tsephoah, instead of tsephathah): This is the place where Asa met and defeated the Ethiopians under Zerah (2 Chronicles 14:10). It is said to be at Mareshah. No name resembling this has been recovered there. Possibly, therefore, the Septuagint rendering is right, "in the ravine to the North of Mareshah." In that case the battle may have been fought in Wady el-`Afranj.
Zephi; Zepho
Zephi; Zepho - ze'-fi, ze'-fo (tsephi, perhaps "gaze," or "gazing," in 1 Chronicles 1:36; tspho, the same meaning in Genesis 36:11, 15): A duke of Edom. Septuagint has Sophar, which Skinner (Genesis, 431) says may be the original of Job's kind friend. In Genesis 36:43 the Septuagint has Zaphoei (= tsepho, i.e. Zepho), for Iram. Skinner holds it probable that the two names, Zepho and Iram, were in the original text, thus making the number 12 (compare Lagarde, Septuagint-Stud., II, 10, 1. 178; 37, 1. 270; Nestle, Margin., 12). Lucian has Sophar, in Genesis 36:11, 15; Sepphoue, in 1 Chronicles 1:37, and Saphoin, in Genesis 36:43.
David Francis Roberts
Zephon
Zephon - ze'-fon.
See ZIPHION.
Zephonites
Zephonites - ze'-fon-its, ze-fo'-nits (ha-tsphoni; ho Saphoni, Codex Alexandrinus omits): A family of Gadites descended from Zephon (Numbers 26:15), who is called "Ziphion" in Genesis 46:16.
Zer
Zer - zer, zer (tser; in Septuagint the verse (Joshua 19:35) reads kai hai poleis teichereis ton Turion, which implies a Hebrew text with ha-tsurim, "Tyrians"; this must be an error): One of the fortified cities in Naphtali, named between Ziddim (ChaTTin) and Hammath (el-Chammeh, South of Tiberias). If the text is correct, it must have lain on the slopes West of the Sea of Galilee. It is not identified.
Zerah
Zerah - ze'-ra (zerach, meaning uncertain):
(1) In Genesis 38:30; 46:12; Numbers 26:20; Joshua 7:1, 18, 24; 22:20; 1 Chronicles 2:4, 6; 9:6; Nehemiah 11:24; Matthew 1:3, younger twin-son of Judah and Tamar, and an ancestor of Achan. In Numbers 26:20; Joshua 7:17 f he is the head of the Zerahites (also 1 Chronicles 27:11, 13). the King James Version has "Zarah" in Genesis 38:30; 46:12, and "Zarhites" for "Zerahites" in Numbers, Joshua and 1 Chronicles. See Curtis (Chronicles, 84 f) for identification of Ezrahite with Zerahite.
(2) Edomites: (a) an Edomite chief (Genesis 36:13, 17; 1 Chronicles 1:37); (b) father of an Edomite king (Genesis 36:33; 1 Chronicles 1:44).
(3) Levites: (a) 1 Chronicles 6:21 (Hebrew verse 6); (b) 1 Chronicles 6:41 (Hebrew verse 26).
(4) Head of the Zerahites (Numbers 26:13, the King James Version "Zarhites"; 1 Chronicles 4:24). In Numbers 26:13 = "Zohar" of Genesis 46:10; Exodus 6:15.
See ZOHAR, (2).
(5) Cushite king (2 Chronicles 14:9). See the next article
David Francis Roberts
Zerah (the Ethiopian)
Zerah (the Ethiopian) - (zerach ha-kushi (2 Chronicles 14:9); Zare): A generation ago the entire story of Zerah's conquest of Asa, coming as it did from a late source (2 Chronicles 14:9-15), was regarded as "apocryphal": "If the incredibilities are deducted nothing at all is left" (Wellhausen, Prolegomena to the History of Israel, 207, 208); but most modern scholars, while accepting certain textual mistakes and making allowance for customary oriental hyperbole in description; accept this as an honest historical narrative, "nothing" in the Egyptian inscriptions being "inconsistent" with it (Nicol in BD; and compare Sayce,HCM , 362-64). The name "Zerah" is a "very likely corruption" of "Usarkon" (U-Serak-on), which it closely resembles (see Petrie, Egypt and Israel, 74), and most writers now identify Zerah with UsarkonII , though the Egyptian records of this particular era are deficient and some competent scholars still hold to UsarkonI (Wiedemann, Petrie, McCurdy, etc.). The publication by Naville (1891) of an inscription in which Usarkon II claims to have invaded "Lower and Upper Palestine" seemed to favor this Pharaoh as the victor over Asa; but the chronological question is difficult (Eighth Memoir of the Egyptian Exploration Fund, 51). The title "the Cushite" (Hebrew) is hard to understand. There are several explanations possible. (1) Wiedemann holds that this may refer to a real Ethiopian prince, who, though unrecorded in the monuments, may have been reigning at the Asa era. There is so little known from this era "that it is not beyond the bounds of probability for an Ethiopian invader to have made himself master of the Nile Valley for a time" (Geschichte von Alt-Aegypten, 155). (2) Recently it has been the fashion to refer this term "Cushite" to some unknown ruler in South or North Arabia (Winckler, Cheyne, etc.). The term "Cushite" permits this, for although it ordinarily corresponds to ETHIOPIA (which see), yet sometimes it designates the tract of Arabia which must be passed over in order to reach Ethiopia (Jeremias, The Old Testament in the Light of Ancient East, I, 280) or perhaps a much larger district (see BD ;EB ; Hommel, Ancient Hebrew Tradition; Winckler, KAT, etc.). This view, however, is forced to explain the geographical and racial terms in the narrative differently from the ordinary Biblical usage (see Cheyne,EB ). Dr. W. M. Flinders Petrie points out that, according to the natural sense of the narrative, this army must have been Egyptian for (a) after the defeat it fled toward Egypt, not eastward toward Arabia; (b) the cities around Gerar (probably Egyptian towns on the frontier of Palestine), toward which they naturally fled when defeated, were plundered; (c) the invaders were Cushim and Lubim (Libyans), and this could only be the case in an Egyptian army; (d) Mareshah is a well-known town close to the Egyptian frontier (History of Egypt, III, 242-43; compare Konig, Funf neue arab. Landschaftsnamen im Altes Testament, 53-57). (3) One of the Usarkons might be called a "Cushite" in an anticipatory sense, since in the next dynasty (XXIII) Egypt was ruled by Ethiopian kings.
Camden M. Cobern
Zerahiah
Zerahiah - zer-a-hi'-a (zerachyah, "Yahweh hath risen" or "come forth"; the Septuagint has Zaraia, with variants):
(1) A priest of the line of Eleazar (1 Chronicles 6:6, 51; Ezra 7:4).
(2) A head of a family, who returned with Ezra from Babylon (Ezra 8:4).
Zerahites
Zerahites - ze'-ra-hits (ha-zarchi; Codex Vaticanus ho Zarai; Codex Alexandrinus ho Zaraei; the King James Version Zarhites):
(1) A family of Simeonites (Numbers 26:13).
(2) Descendants of Zerah, son of Judah (Numbers 26:20). To this family Achan belonged (Joshua 7:17), as did also two of David's captains (1 Chronicles 27:11, 13).
Zered
Zered - ze'-red (zeredh; Codex Vaticanus Zaret; Codex Alexandrinus Zare; the King James Version, Zared (Numbers 21:12)): This is the nachal or "torrent valley" given as the place where Israel encamped before they reached the Arnon (Numbers 21:12). In Deuteronomy 2:13 f, the crossing of the brook Zered marks the end of the 38 years' desert wanderings. It has often been identified with Wady el-`Achsa, which runs up from the southeastern corner of the Dead Sea. A fatal objection to this is that the host had entered the wilderness to the East of Moab before they crossed the Zered (Numbers 21:11), while Wady el-`Achsa must have formed the southern boundary of Moab. We may conclude with certainty that one of the confluents of Wady Kerak is intended, but which, it is impossible now to say.
W. Ewing
Zeredah; Zeredath; Zeredatha; Zererah; Zererath
Zeredah; Zeredath; Zeredatha; Zererah; Zererath - zer'-e-da, zer'-e-dath, zer-e-da'-tha, zer'-e-ra, zer'-e-rath.
See ZARETHAN.
Zeresh
Zeresh - ze'-resh (zeresh, "gold," from the Persian; Sosara): The wife of Haman (Esther 5:10, 14; 6:13), the vizier of Xerxes.
Zereth
Zereth - ze'-reth (tsereth, meaning unknown): A Judahite (1 Chronicles 4:7).
Zereth-shahar
Zereth-shahar - ze'-reth-sha'-har (tsereth ha-shachar; Codex Vaticanus Sereda kai Seion, Codex Alexandrinus Sarth kai Sior): A town in the territory of Reuben, "in the mount of the valley," named with Kiriathaim and Sibmah (Joshua 13:19). Perhaps in the name Chammat ec-Cara, attaching to the hot springs near Macherus, there may be some echo of the ancient name; but no identification is possible.
Zeri
Zeri - ze'-ri (tseri, meaning unknown): "Son" of Jeduthun, and a temple musician (1 Chronicles 25:3) = "Izri" of 1 Chronicles 25:11, which should be read here.
See IZRI.
Zeror
Zeror - ze'-ror (tseror, meaning unknown; the Septuagint has Ared; Lucian has Sara): An ancestor of Kish and King Saul (1 Samuel 9:1).
See ZUR, (2).
Zeruah
Zeruah - ze-roo'-a (tseru`ah, perhaps "leprous"): Mother of King Jeroboam I (1 Kings 11:26), the Septuagint, Codex Vaticanus and Lucian omit the name in 1 Kings 11:26, but the long the Septuagint after Massoretic Text of 1 Kings 12:24 reads (1 Kings 122:24b): "And there was a man of the hill-country of Ephraim, a servant of Solomon, and his name was Jeroboam, and the name of his mother was Sareisa (Septuagint has Sareisa), a harlot."
See ZARETHAN.
Zerubbabel
Zerubbabel - ze-rub'-a-bel (zerubbabhel, probably a transliteration of the Babylonian name Zeru-Babili, "seed of Babylon"; Zorobabel):
1. Name: Is commonly called the son of Shealtiel (Ezra 3:2, 8; 5:2; Nehemiah 12:1; Haggai 1:1, 12, 14; Matthew 1:12; Luke 3:27); but in 1 Chronicles 3:19 he is called the son of Pedaiah, the brother apparently of Shealtiel (Salathiel) and the son or grandson of Jeconiah. It is probable that Shealtiel had no children and adopted Zerubbabel; or that Zerubbabel was his levirate son; or that, Shealtiel being childless, Zerubbabel succeeded to the rights of sonship as being the next of kin.
2. Family: Whatever may have been his blood relationship to Jeconiah, the Scriptures teach that Zerubbabel was his legal successor, of the 3rd or 4th generation. According to 1 Chronicles 3:19, he had one daughter, Shelomith, and seven sons, Meshullam, Hananiah, Hashubah, Ohel, Berechiah, Hasadiah and Jushab-hesed. In Matthew 1:13 he is said to have been the father of Abiud (i.e. Abi-hud). As it is the custom in Arabia today to give a man a new name when his first son is born, so it may have been, in this case, that Meshullam was the father of Hud, and that his name was changed to Abiud as soon as his son was named Hud. In Luke 3:27, the son of Zerubbabel is called Rhesa. This is doubtless the title of the head of the captivity, the resh gelutha', and would be appropriate as a title of Meshullam in his capacity as the official representative of the captive Jews. That Zerubbabel is said in the New Testament to be the son of Shealtiel the son of Neri instead of Jeconiah may be accounted for on the supposition that Shealtiel was the legal heir or adopted son of Jeconiah, who according to Jeremiah 36:30 was apparently to die childless.
3. Relation to Sheshbazzar: It has been shown in the article on Sheshbazzar that he and Zerubbabel may possibly have been the same person and that the name may have been Shamash-ban (or bun)-zer-Babili-usur. It seems more probable, however, that Sheshbazzar, the prince of Judah, was governor under Cyrus and that Zerubbabel was governor under Darius. The former, according to Ezra 1:8 and Ezra 5:14-16, laid the foundations, and the latter completed the building of the temple (Ezra 2:2, 68; 4:2; Haggai 1:14; Zechariah 4:9).
4. History: All that is known certainly about Zerubbabel is found in the canonical books of Zechariah, Haggai and Ezra-Nehemiah. According to these he and Jeshua, the high priest, led up a band of captives from Babylon to Jerusalem and began rebuilding the temple in the second year of Darius Hystaspis. They first constructed the altar of burnt offerings, and afterward built a temple, usually called the Second Temple, much inferior in beauty to that of Solomon. According to Josephus and the apocryphal Book of Ezra (1esdras 3,4), Zerubbabel was a friend of Darius Hystaspis, having successfully competed before him in a contest whose object was to determine what was the strongest thing in the world--wine, kings, women, or truth. Zerubbabel, having demonstrated that truth was the mightiest of all, was called the king's "cousin," and was granted by him permission to go up to Jerusalem and to build the temple. Zerubbabel was also made a governor of Jerusalem, and performed also the duties of the tirshatha, an official who was probably the Persian collector of taxes.
See TIRSHATHA.
R. Dick Wilson
Zeruiah
Zeruiah - ze-roo-i'-a, ze-roo'-ya (tseruyah, tseruyah (2 Samuel 14:1; 16:10), meaning uncertain; Sarouia): In 2 Samuel 2:18; 17:25; 1 Chronicles 2:16, and elsewhere where the names Joab, Abishai, occur. According to 1 Chronicles 2:16 a sister of David and mother of Joab, Abishai and Asahel, the two former being always referred to as sons of Zeruiah. This latter fact is explained by some as pointing to a type of marriage by which the children belonged to their mother's clan (compare Abimelech, Judges 8:31; 9:1 ff); by others as being due to her husband's early death; and again as a proof of the mother in this case being the stronger personality. Either of the last two reasons may be the correct one, and plenty of parallels from the village names of boys today can be produced to illustrate both explanations. According to 2 Samuel 2:32, her husband was buried at Bethlehem. In 2 Samuel 17:25, "Abigal the daughter of Nahash" is said to be her sister.
See ABIGAIL.
David Francis Roberts
Zetham
Zetham - ze'-tham (zetham, meaning unknown): A Gershonite Levite (1 Chronicles 23:8; 26:22). In the second passage Curtis holds that "the sons of Jehieli" is a gloss; he points the Massoretic Text to read "brethren" instead of "brother," and so has "Jehiel (1 Chronicles 26:22) and his brethren, Zetham and Joel, were over the treasures."
Zethan
Zethan - ze'-than (zethan, perhaps "olive tree"): A Benjamite (1 Chronicles 7:10), but Curtis holds that he is a Zebulunite (Chron., 145 ff).
Zethar
Zethar - ze'-thar (zethar; Oppert, Esther, 25, compares Persian zaitar, "conqueror"; see BDB ; Septuagint Abataza):A eunuch of Ahasuerus (Esther 1:10).
Zeus
Zeus - zus (Zeus, the Revised Version margin; the Revised Version (British and American) and the King James Version Jupiter): The supreme god of Hellenic theology, "king of gods and of men." In 168 BC Antiochus Epiphanes, "who on God's altars danced," bent upon the thorough Hellenization of Judea and Jerusalem, sent "an old man of Athens" (or "Geron an Athenian," the Revised Version margin) to pollute the sanctuary in the temple at Jerusalem and to call it by the name of Jupiter Olympius, and that at Gerizim by the name of Jupiter Xenius (2 Maccabees 6:1 ff). Olympius, from Mt. Olympus, the home of the gods, is the favorite epithet of Zeus, Zeus Olympius being to the Greek world what Jupiter Capitolinus was to the Roman. The same Antiochus commenced the splendid temple of Zeus Olympius, finished under Hadrian. Zeus is also frequently styled Xenius or "Protector of strangers" (Juppiter hospitalis) in classical literature. The epithet is here applied because the people of Gerizim--the Samaritans--were hospitable, probably an ironical statement of the author (compare Luke 9:52 f). Zeus is also in Acts 14:12 f the Revised Version margin for JUPITER (which see).
S. Angus
Zia
Zia - zi'-a (zia`, meaning uncertain): A Gadite, possibly the name of a Gadite clan (1 Chronicles 5:13).
Ziba
Ziba - zi'-ba (tsibha', tsibha' (2 Samuel 16:1-233:2 Samuel 4:11-12a), meaning unknown; Seiba): A former servant or probably dependent of Saul's house (2 Samuel 9:1 ff), who was brought to David when the king inquired if there was not a member of Saul's family that he could show kindness to (compare David's oath to Jonathan in 1 Samuel 20:14 ff). Ziba tells David of Mephibosheth (Meribbaal), Jonathan's son, who is thereupon taken to the king from Lodebar, East of the Jordan, and given Saul's estate. Ziba is also bidden to till the land and bring in its produce, and "it shall be food for thy master's son," according to Massoretic Text in 2 Samuel 99:10b; but the Septuagint and Lucian have a better reading, "thy master's household." Mephibosheth himself is to eat at David's table. Ziba is to be assisted in this by his sons and servants; he had 15 sons and 20 servants (9:10).
When David has to leave Jerusalem at the time of Absalom's revolt, Ziba (2 Samuel 16:1-4) takes two asses for members of the king's household to ride on, and 200 loaves and 100 clusters of raisins as provisions for the youths. When asked where Mephibosheth is, he accuses his master of remaining behind purposely in hopes that his father's kingdom would be restored to him. David then confers upon Ziba his master's estate.
After Absalom's death, David sets out to return to Jerusalem from Mahanaim, East of Jordan. Ziba with his sons and servants, as we are told in a parenthesis in 2 Samuel 19:177,12Sa 8:1-18a (Hebrew verses 18,19a), by means of a ferry-boat goes backward and forward over Jordan, and thus enables the king's household to cross. But he has wrongly accused his master of treacherous lukewarmness toward David, for Mephibosheth meets the king on his return journey to Jerusalem (2 Samuel 19:24-30 (Hebrew verses 25-31)) with signs of grief. When he is asked why he had not joined the king at the time of the latter's flight, he answers that Ziba deceived him, "for thy servant said to him, Saddle me (so read in 2 Samuel 19:26 (Hebrew text, verse 27) with Septuagint and Syriac for Massoretic Text `I will have saddled me') the ass." He then accuses Ziba of falsehood, and David divides the estate between the two, although Mephibosheth is quite willing that Ziba should retain the whole of it.
David Francis Roberts
Zibeon
Zibeon - zib'-e-on (tsibh`on, "hyena"; HPN, 95; Sebegon): A Horite chief (Genesis 36:2, 14, 20, 24, 29; 1 Chronicles 1:38, 40); he is called the "Hivite" in Genesis 36:2 where "Horite" should be read with Genesis 36:20, 29. In Genesis 36:2, 14 Anah is said to be "the daughter of Zibeon," whereas the Septuagint, the Samaritan Pentateuch, the Syriac, and Lucian have "the son of Zibeon"; compare 1 Chronicles 1:38, 40, where also Anah is Zibeon's son.
Zibia
Zibia - zib'-i-a (tsibhya', perhaps "gazelle"): A Benjamite (1 Chronicles 8:9).
Zibiah
Zibiah - zib'-i-a (tsibhyah, probably "gazelle"): A woman of Beersheba, mother of King Jehoash (Joash) of Judah (2 Kings 12:1 (Hebrew verse 2); 2 Chronicles 24:1. Codex Alexandrinus and Codex Vaticanus have Abia).
Zichri
Zichri - zik'-ri (zikhri, meaning uncertain):
(1) Levites: (a) grandson of Kohath (Exodus 6:21, where some the King James Version editions read wrongly, "Zithri"); (b) an Asaphite (1 Chronicles 9:15), called "Zabdi" in Nehemiah 11:17, where the Septuagint's Codex Alexandrinus has Zechri = Zichri, but the Septuagint's Codex Vaticanus other names; see ZABDI, (4); (c) a descendant of Eliezer (1 Chronicles 26:25).
(2) Benjamites: (a) 1 Chronicles 8:19; (b) 1 Chronicles 8:23; (c) 1 Chronicles 8:27; (d) Nehemiah 11:9.
(3) Father of Eliezer, who was one of David's tribal princes (1 Chronicles 27:16).
(4) Father of Amasiah, "who willingly offered himself unto Yahweh" (2 Chronicles 17:16).
(5) Father of Elishaphat, a captain in Jehoiada's time (2 Chronicles 23:1).
(6) "A mighty man of Ephraim," who when fighting under Pekah slew the son of Ahaz, the king of Judah (2 Chronicles 28:7).
(7) A priest in the days of Joiakim (Nehemiah 12:17); the section, Nehemiah 12:14-21, is omitted by the Septuagint's Codex Vaticanus with the exception of "of Maluchi" (Nehemiah 12:14); Lucian has Zacharias.
David Francis Roberts
Ziddim
Ziddim - zid'-im (ha-tsiddim; Codex Vaticanus ton Turion; Codex Alexandrinus omits): A fortified city in Naphtali (Joshua 19:35), probably represented by the modern Chattin, about 5 miles Northwest of Tiberias, in the opening of the gorge that breaks down seaward North of Qurun Chattin, the traditional Mount of Beatitudes.
Zid-kijah
Zid-kijah - zid-ki'-ja.
See ZEDEKIAH, 5.
Zidon; Zidonians
Zidon; Zidonians - zi'-don, zi-do'-ni-anz.
Zif
Zif - zif.
See ZIV.
Ziha
Ziha - zi'-ha (tsicha', tsicha' (Nehemiah 7:46), meaning unknown): An overseer of Nethinim (Nehemiah 11:21) who are called (Ezra 2:43; Nehemiah 7:46) "the children (or sons) of Ziha." The Septuagint's Codex Vaticanus and Alexandrinus omit Nehemiah 11:20 f; the Septuagint has Sial, Lucian Siaau; in Nehemiah 7:46; the Septuagint Codex Vaticanus Sea; Codex Alexandrinus has Oiaa; Lucian has Soulai; in Ezra 2:43 the Septuagint's Codex Vaticanus has Southia; Codex Alexandrinus has Souaa; Lucian has Souddaei.
Ziklag
Ziklag - zik'-lag (tsiqelagh, tsiqelagh (2 Samuel 1:1), tsiqelagh (1 Chronicles 12:1, 20); usually in the Septuagint Sekelak, or Sikelag): A town assigned (Joshua 19:5; 1 Chronicles 4:30) to Simeon, but in Joshua 15:31 named, between Hornah and Madmannah, as one of the cities of the Negeb of Judah, "toward the border of Edom." It is said (1 Samuel 27:6) to have remained a royal city. In Nehemiah 11:28 it is in the list of towns reinhabited by the returning children of Judah. Its chief associations are with David. Achish the Philistine king of Gath gave it to David as a residence (1 Samuel 27:6 f; 1 Chronicles 12:1, 20); it was raided by the Amalekites, on whom David took vengeance and so recovered his property (1 Samuel 30:14, 26); here the messenger who came to announce Saul's death was slain (2 Samuel 1:1; 4:10).
The site of this important place is not yet fixed with certainty; Conder proposed Zucheilika, a ruin 11 miles South-Southeast of Gaza, and 4 miles North of Wady es-Sheri'a, which may be the "Brook Besor" (1 Samuel 30:9-10, 21); Rowland (1842) proposed `Asluj, a heap of ruins South of Beersheba and 7 miles to the East of Bered. Neither site is entirely satisfactory. See Williams, Holy City, I, 463-68;BR ,II , 201,PEF , 288, ShXX .
E. W. G. Masterman
Zillah
Zillah - zil'-a (tsillah; Sella): One of Lamech's wives (Genesis 4:19, 22-23). The name is perhaps connected with tsel, "shadow."
Zillethai
Zillethai - zil'-e-thi, zil-e'-tha-i (tsillethay, meaning uncertain; the King James Version Zilthai):
(1) A Benjamite (1 Chronicles 8:20).
(2) A Manassite who joined David at Ziklag (1 Chronicles 12:20 (Hebrew verse 21)).
Zilpah
Zilpah - zil'-pa (zilpah, meaning uncertain; Zelpha): The ancestress of Gad and Asher (Genesis 30:10, 12; 35:26; 46:18), a slave girl of Leah's, given her by Laban (Genesis 29:24; 30:9). In Ezekiel 48:1-35 the Zilpah tribes have the Ezekiel 5:11-17th division toward the South of Palestine and the Ezekiel 6:11-14th to the North, a slightly more favorable position than that of the Bilhah tribes.
Zilthai
Zilthai - zil'-thi, zil'-tha-i.
See ZILLETHAI.
Zimmah
Zimmah - zim'-a (zimmah, perhaps "device," "plan"): A Gershonite Levite (1 Chronicles 6:20 (Hebrew, verse 5); also in 6:42 (Hebrew verse 27); 2 Chronicles 29:12). See Curtis, Chronicles, 130, 134 ff.
Zimran
Zimran - zim'-ran (zimran, from zemer, "wild sheep" or "wild goat," the ending -an being gentilic; Skinner, Genesis, 350): Son of Abraham and Keturah (Genesis 25:2; 1 Chronicles 1:32). The various manuscripts of the Septuagint give the name in different forms, e.g. in Gen A, Zebran; Codex Sinaiticus Zemran; Codex Alexandrinus(1) Zembram; D(sil) Zombran; and Lucian Zemran; in Chronicles, Codex Vaticanus has Zembran, Codex Alexandrinus Zemran, Lucian Zemran (compare Brooke and McLean's edition of the Septuagint for Genesis).
Hence, some have connected the name with Zabram of Ptol. vi.7,5, West of Mecca; others with the Zamareni of Pliny (Ant. vi.158) in the interior of Arabia; but according to Skinner and E. Meyer (see Gunkel, Gen3, 261) these would be too far south. Curtis (Chronicles, 72) says the name is probably to be identified with the "Zimri" of Jeremiah 25:25. It would then be the name of a clan, with the mountain sheep or goat as its totem.
See TOTEMISM.
David Francis Roberts
Zimri (1)
Zimri (1) - zim'-ri (zimri, "wild sheep" or "wild goat"; in 1 Maccabees, with the King James Version, has Zambri; Codex Sinaiticus has Zambrei):
(1) A Simeonite prince (Numbers 25:14; 1 Maccabees 2:26), slain by Phinehas, Aaron's grandson. Numbers 25:1-5 records how the Israelites, while they were at Shittim, began to consort with Moabite women and "they (i.e. the Moabite women) called the people unto the sacrifices of their gods" (Numbers 25:2), i.e. as explained by Numbers 25:5 to take part in the immoral rites of the god Baal-peor. Moses is bidden to have the offenders punished. The next paragraph (Numbers 25:6-9) relates how the people engage in public mourning; but while they do this Zimri brings in among his brethren a Midianitess. Phinehas sees this and goes after Zimri into the qubbah, where he slays the two together, and thus the plague is stayed (Numbers 25:6-9).
The connection between these two paragraphs is difficult; Moabite women are mentioned in the first, a Midianitess in the second; the plague of Numbers 25:8 f is not previously referred to, although it seems clear that the plague is the cause of the weeping in Numbers 25:6. The sequel, Numbers 25:16-18, makes the second paragraph have something to do with Baal-peor. Critics assign Numbers 25:1-5 to J-E, Numbers 25:6-18 to P.
It seems, however, that the two accounts refer to similar circumstances. This is evident if the meaning of qubbah in Numbers 25:8 be as the Vulgate (Jerome's Latin Bible, 390-405 A.D.) renders it, lupinar, "a house of ill-repute." The difficulty is that the word only occurs here in the Old Testament, but it has that meaning in New Heb (see Gray, Nu, 385;BDB , however, translates it "a large vaulted tent." While one narrative says the women were Moabitesses and the other Midianitesses, the latter section presupposes something like the account in the former; and the point is that Zimri, at the very time that the rest of the people publicly mourned because of a plague that was due to their own dealings with foreign women, brought a Midianite woman among the people, possibly to be his wife, for he was a prince or chief, and she was the daughter of a Midianite chief. It may be urged that if this be the case, there was nothing wrong in it; but according to Hebrew ideas there was, and we only need to remember the evil influence of such marriages as those entered into by Solomon, or especially that of Ahab with Jezebel, to see at any rate a Hebrew justification for Zimri's death.
Numbers 31:1-54 describes the extermination of the Midianites at the bidding of Moses. All the males are slain by the Israelites (Numbers 31:7), but the women are spared. Moses is angry at this: "Have ye saved all the women alive? Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against Yahweh in the matter of Peor, and so the plague was among the congregation of Yahweh" (Numbers 31:15 f). Here we find, although the chapter is a Midrash (see Gray, Numbers, 417 ff), that the Hebrews themselves connected the two events of Numbers 25:1-18, but in addition the name of Balaam is also introduced, as again in Numbers 31:8, where he is said to have been slain along with the kings of Midian. See further Deuteronomy 4:3, and Driver's note on the verse.
(2) A king of Israel (1 Kings 16:8-20). See special article.
(3) A Judahite "son" of Zerah (1 Chronicles 2:6) = "Zabdi" of Joshua 7:1, 17 f.
See ZABDI, (1).
(4) A Benjamite, descendant of King Saul (1 Chronicles 8:36; 9:42).
(5) In Jeremiah 25:25, where "all the kings of Zimri" are mentioned along with those of Arabia (Jeremiah 25:24) and Elam and the Medes. The name is as yet unidentified, although thought to be that of a people called ZIMRAN (which see) in Genesis 25:2.
David Francis Roberts
Zimri (2)
Zimri (2) - (zimri; Septuagint Zambrei, Zambri): The 5th king of Israel, but who occupied the throne only seven days (1 Kings 16:9-20). Zimri had been captain of half the chariots under Elah, and, as it seems, made use of his position to conspire against his master. The occasion for his crime was furnished by the absence of the army, which, under the direction of Omri, was engaged in the siege of the Philistine town Gibbethon. While Elah was in a drunken debauch in the house of his steward Arza, who may have been an accomplice in the plot, he was foully murdered by Zimri, who ascended the throne and put the remnant of Elah's family to death, thus fulfilling the prophecy of Jehu concerning the house of Baasha. However, the conspiracy lacked the support of the people, for word of the crime no sooner reached Gibbethon, than the army raised Omri to the throne of Israel. Omri at once hastened to Tirzah and captured the place, which as it seems offered little resistance. Zimri resolved to die as king, and accordingly set fire to the palace with his own hands, and perished in the flames that he had kindled. Thus came to an ignominious end the short reign which remained as a blot even upon the blood-stained record of the deeds of violence that ushered in the change of dynasties in the Northern Kingdom, for the foul crime was abhorred even among arch plotters. When Jehu entered Jezreel he was met with Jezebel's bitter taunt, "Is it peace, thou Zimri, thy master's murderer?" (2 Kings 9:31). The historian too, in the closing formula of the reign, specially mentions "his treason that he worked."
S. K. Mosiman
Zin
Zin - zin (tsin; Sin):
(1) A town in the extreme South of Judah, on the line separating that province from Edom, named between the ascent of Akrabbim and Kadesh-barnea (Numbers 34:4; Joshua 15:3). It must have lain somewhere between Wady el-Fiqra (the ascent of Akrabbim?) and `Ain Qadis (Kadesh-barnea); but the site has not been recovered.
(2) The Wilderness of Zin is the tract deriving its name from the town (Numbers 34:3). It is identified with the wilderness of Kadesh in Numbers 33:36; while in other places Kadesh is said to be in the wilderness of Zin (Numbers 20:1; 27:14; Deuteronomy 32:51). We may take it that the two names refer to the same region. The spies, who set out from Kadesh-barnea, explored the land from the wilderness of Zin northward (Numbers 13:21; compare Numbers 32:8). It bordered with Judah "at the uttermost part of the south" (Joshua 15:1). In this wilderness Moses committed the offense which cost him his hope of entering the promised land (Numbers 27:14; Deuteronomy 32:51). It is identical with the uplands lying to the North and Northwest of the wilderness of Paran, now occupied by the `Azazimeh Arabs.
W. Ewing
Zina
Zina - zi'-na.
See ZIZAH.
Zion
Zion - zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word: A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith,HGHL , under the word).
Considerable confusion has been caused in the past by the want of clear understanding regarding the different sites which have respectively been called "Zion" during the centuries. It will make matters clearer if we take the application of the name: in David's time; in the early Prophets, etc.; in late poetical writings and in the Apocrypha; and in Christian times.
2. The Zion of the Jebusites: Jerus (in the form Uru-sa-lim) is the oldest name we know for this city; it goes back at least 400 years before David. In 2 Samuel 5:6-9, "The king and his men went to Jerusalem against the Jebusites. .... Nevertheless David took the stronghold of Zion; the same is the city of David .... And David dwelt in the stronghold, and called it the city of David." It is evident that Zion was the name of the citadel of the Jebusite city of Jerusalem. That this citadel and incidentally then city of Jerusalem around it were on the long ridge running South of the Temple (called the southeastern hill in the article JERUSALEM, III, (3) (which see)) is now accepted by almost all modern scholars, mainly on the following grounds:
(1) The near proximity of the site to the only known spring, now the "Virgin's Fount," once called GIHON (which see). From our knowledge of other ancient sites all over Palestine, as well as on grounds of common-sense, it is hardly possible to believe that the early inhabitants of this site with such an abundant source at their very doors could have made any other spot their headquarters.
(2) The suitability of the site for defense.--The sites suited for settlement in early Canaanite times were all, if we may judge from a number of them now known, of this nature--a rocky spur isolated on three sides by steep valleys, and, in many sites, protected at the end where they join the main mountain ridge by either a valley or a rocky spur.
(3) The size of the ridge, though very small to our modern ideas, is far more in keeping with what we know of fortified towns of that period than such an area as presented by the southwestern hill--the traditional site of Zion. Mr. Macalister found by actual excavation that the great walls of Gezer, which must have been contemporaneous with the Jebusite Jerusalem, measured approximately 4,500 feet in circumference. G. A. Smith has calculated that a line of wall carried along the known and inferred scarps around the edge of this southeastern hill would have an approximate circumference of 4,250 feet. The suitability of the site to a fortified city like Gezer, Megiddo, Soco, and other sites which have been excavated, strikes anyone familiar with these places.
(4) The archaeological remains on these hills found by Warren and Professor Guthe, and more particularly in the recent excavations of Captain Parker (see JERUSALEM), show without doubt that this was the earliest settlement in pre-Israelite times. Extensive curves and rock-cuttings, cave-dwellings and tombs, and enormous quantities of early "Amorite" (what may be popularly called "Jebusite") pottery show that the spot must have been inhabited many centuries before the time of David. The reverse is equally true; on no other part of the Jerusalem site has any quantity of such early pottery been found.
(5) The Bible evidence that Zion originally occupied this site is clear. It will be found more in detail under the heading "City of David" in the article JERUSALEM, IV, (5), but three points may be mentioned here: (a) The Ark of the Covenant was brought up out of the city of David to the Temple (1 Kings 8:1; 2 Chronicles 5:2), and Pharaoh's daughter "came up out of the city of David unto her house which Solomon had built for her"--adjacent to the Temple (1 Kings 9:24). This expression "up" could not be used of any other hill than of the lower-lying eastern ridge; to go from the southwestern hill (traditional Zion) to the Temple is to go down. (b) Hezekiah constructed the well-known Siloam tunnel from Gihon to the Pool of Siloam. He is described (2 Chronicles 32:30) as bringing the waters of Gihon "straight down on the west side of the city of David." (c) Manasseh (2 Chronicles 33:14) built "an outer wall to the city of David, on the west side of Gihon, in the valley" (i.e. nachal--the name of the Kedron valley).
3. Zion of the Prophets: Zion, renamed the City of David, then originally was on this eastern ridge. But the name did not stay there. It would almost seem as if the name was extended to the Temple site when the ark was carried there, for in the pre-exilic Prophets the references to Zion all appear to have referred to the Temple Hill. To quote a few examples: "And Yahweh will create over the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night" (Isaiah 4:5); "Yahweh of hosts, who dwelleth in mount Zion" (Isaiah 8:18); "Let us go up to Zion unto Yahweh our God" (Jeremiah 31:6); "Yahweh will reign over them in mount Zion" (Micah 4:7). All these, and numbers more, clearly show that at that time Zion was the Temple Hill.
4. Zion in Later Poetical Writings and Apocrypha: In many of the later writings, particularly poetical references, Zion appears to be the equivalent of Jerusalem; either in parallelism (Psalms 102:21; Amos 1:2; Micah 3:10, 12; Zechariah 1:14, 17; 8:3; Zephaniah 3:16) or alone (Jeremiah 3:14; Lamentations 5:11); even here many of the references will do equally well for the Temple Hill. The term "Daughter of zion" is applied to the captive Jews (Lamentations 4:22), but in other references to the people of Jerusalem (Isaiah 1:8; 52:2; Jeremiah 4:31, etc.). When we come to the Apocrypha, in 2esdras there are several references in which Zion is used for the captive people of Judah (2:40; 3:2,31; 10:20,39,44), but "Mount Zion" in this and other books (e.g. 1 Maccabees 4:37, 60; 5:54; 48, 62, etc.) is always the Temple Hill.
5. Omission of Name by Some Writers: It has been pointed out as a curious and unaccountable exception that in Ezekiel as well as in Chronicles, Ezra and Nehemiah, there is no mention of Zion, except the incidental reference to David's capture of the Jebusite fort. The references in the other Prophets and the Psalms are so copious that there must be some religious reason for this. The Chronicler (2 Chronicles 3:1), too, alone refers to the Temple as on Mount Moriah. It is also noticeable that only in these books (2 Chronicles 27:3; 33:14; Nehemiah 3:26 f; Nehemiah 11:21) does the name "Ophel" appear as a designation of a part of the southeastern hill, which apparently might equally fitly have been termed Zion. See OPHEL. Josephus never uses the name "Zion" nor does it occur in the New Testament, except in two quotations (Hebrews 12:22; Revelation 14:1).
6. The Name "Zion" in Christian Times: Among the earlier Christian writers who mention "Zion," Origen used it as equivalent to the Temple Hill, but in the 4th century writers commence to localize it up the southern part of the western hill. It was a period when Biblical topography was settled in a very arbitrary manner, without any scientific or critical examination of the evidence, and this tradition once established remained, like many such traditions, undisputed until very recent years. To W. F. Birch belongs much of the credit for the promulgation of the newer views which now receive the adherence of almost every living authority on the topography of Jerusalem.
LITERATURE.
See especially chapter vi in Smith's Jerusalem; for a defense of the older view see Kuemmel, Materialien z. Topog. des alt. Jerusalem.
E. W. G. Masterman
Zior
Zior - zi'-or (tsi`or; Sorth, or Sior): A town in the hill country of Judah (Joshua 15:54); probably Si'air, 4 1/2 miles North-Northeast of Hebron where the Mukam `Aisa (Tomb of Esau) is now shown. It is a considerable village surrounded by cultivated land; a spring exists in the neighborhood; there are rock-cut tombs showing it is an ancient site (PEF, III, 309, Sh XXI).
Ziph (1)
Ziph (1) - zif (ziph; Ozeib, or Ziph):
(1) A town in the hill country of Judah, mentioned along with Maon, Carmel and Jutah (Joshua 15:55). It is chiefly celebrated in connection with the earlier history of David: "David .... remained in the hill-country in the wilderness of Ziph" (1 Samuel 23:14-15, 24; 26:2); the Ziphites (1 Samuel 23:19; 26:1; compare Psalms 54:1-7 title) sought to betray him to Saul, but David escaped. Ziph was fortified by Rehoboam (2 Chronicles 11:8). The name also occurs in 1 Chronicles 2:42; 4:16. In connection with this last (compare 1 Chronicles 4:23) it is noticeable that Ziph is one of the four names occurring on the Hebrew stamped jar handles with the added la-melekh, "to the king."
The site is Tell Zif, 4 miles Southeast of Hebron, conspicuous hill 2,882 ft. above sea-level; there are cisterns and, to the East, some ruins (PEF, III, 312, 315).
(2) A town in the Negeb of Judah (Joshua 15:24), site unknown.
E. W. G. Masterman
Ziph (2)
Ziph (2) - (ziph, meaning unknown):
(1) A grandson of Caleb (1 Chronicles 2:42); the Septuagint has Zeiph.
(2) A son of Jehallelel (1 Chronicles 4:16). In the Septuagint's Codex Alexandrinus reads Ziphai, but Codex Vaticanus has the totally different form Ameachei.
Ziphah
Ziphah - zi'-fa (ziphah, a feminine form of "Ziph"): A Judahite, "son" of Jehallelel. The name being feminine may be a dittography of the previous Ziph (1 Chronicles 4:16).
Ziphims
Ziphims - zif'-imz: In title of Psalms 54:1-7 the King James Version for the Revised Version (British and American) ZIPHITES (which see).
Ziphion
Ziphion - zif'-i-on (tsiphyon, "gaze" (?) (BDB)): A "son" of Gad (Genesis 46:16) = "Zephon" of Numbers 26:15.
See ZAPHON; ZEPHONITES.
Ziphites
Ziphites - zif'-its.
See ZIPH.
Ziphron
Ziphron - zif'-ron.
See SIBRAIM.
Zippor
Zippor - zip'-or (tsippor; in Numbers 22:4; 23:18; tsippor, "bird," "swallow" (HPN, 94)): Father of Balak, king of Moab (Numbers 22:2, 10, 16; Joshua 24:9; Judges 11:25).
Zipporah
Zipporah - zi-po'-ra, zip'-o-ra (tsipporah; Sepphora): The Midianite wife of Moses, daughter of Jethro, also called Hobab, and probably grand-daughter of Reuel, a priest of Midian at the time Moses fled from Egypt, later succeeded at his death by Jethro, or Hobab (Exodus 2:21-22; Exodus 4:25-26; Exodus 18:2-6).
Whether or not Zipporah was the "Cushite woman" (Numbers 12:1) is a much-mooted question. There is little ground for anything more than speculation on the subject. The use of the words, "Cushite woman" in the mouth of Aaron and Miriam may have been merely a description of Zipporah and intended to be opprobrious, or they may have been ethnic in character and intended to denote another woman whom Moses had married, as suggested by Ewald (Gesch. des Volkes Israel, II, 252). The former view seems the more probable. The association of Midian and Cushan by Habakkuk (3:7) more than 700 years afterward may hardly be adduced to prove like close relationship between these peoples in the days of Moses.
M. G. Kyle
Zithri
Zithri - zith'-ri.
See SITHRI.
Ziv
Ziv - ziv (ziw; the King James Version Zif): The 2nd month of the old Hebrew calendar, corresponding to Iyyar of the Jewish reckoning in later times. It is mentioned in 1 Kings 6:1, 37.
See CALENDAR.
Ziz, Ascent of
Ziz, Ascent of - ziz (ma`aleh ha-tsits; Hasae, Hasisa): A pass in the wilderness of Judea (2 Chronicles 20:16) leading from Hazazon-tamar (En-gedi, 2 Chronicles 20:2). This is generally identified with Wady Chacaca, a valley by which the ancient road from En-gedi runs toward Jerusalem. At any rate, an echo of the ancient name survives here: possibly the actual ascent was the present steep pass from En-gedi to the plateau above. See PEF , ShXXI .
Ziza
Ziza - zi'-za (ziza', probably a childish reduplicated abbreviation or a term of endearment (Curtis, Chron., 369, quoting Noldeke in EB, III 3294)):
(1) A Simeonite chief (1 Chronicles 4:37).
(2) A son of King Rehoboam, his mother being a daughter or grand-daughter of Absalom (2 Chronicles 11:20).
(3) A probable reading for ZIZAH (which see).
Zizah
Zizah - zi'-za (zizah; see ZIZA):A Gershonite Levite (1 Chronicles 23:11); in verse 10 the name is "Zina" (zina'), while the Septuagint and Vulgate (Jerome's Latin Bible, 390-405 A.D.) have "Ziza" (Ziza) in both verses, and one Hebrew manuscript has ziza' in 1 Chronicles 23:10. We should then probably read ziza' in both verses, i.e. "Ziza."
Zoan
Zoan - zo'-an (tso`an; Tanis):
1. situation
2. Old Testament Notices
3. Early History
4. Hyksos Monuments
5. Hyksos Population
6. Hyksos Age
7. Description of Site
1. Situation: The name is supposed to mean "migration" (Arabic, tsan). The site is the only one connected with the history of Israel in Egypt, before the exodus, which is certainly fixed, being identified with the present village of San at the old mouth of the Bubastic branch of the Nile, about 18 miles Southeast of Damietta. It should be remembered that the foreshore of the Delta is continually moving northward, in consequence of the deposit of the Nile mud, and that the Nile mouths are much farther North than they were even in the time of the geographer Ptolemy. Thus in the times of Jacob, and of Moses, Zoan probably lay at the mouth of the Bubastic branch, and was a harbor, Lake Menzaleh and the lagoons near Pelusium having been subsequently formed.
2. Old Testament Notices: The city is only once noticed in the Pentateuch (Numbers 13:22), as having been built seven years after Hebron, which existed in the time of Abraham. Zoan was certainly a very ancient town, since monuments of the VIth Egyptian Dynasty have been found at the site. It has been thought that Zoar on the border of Egypt (Genesis 13:10) is a clerical error for Zoan, but the Septuagint reading (Zogora) does not favor this view, and the place intended is probably the fortress Zar, or Zor, often mentioned in Egyptian texts as lying on the eastern borders of the Delta. Zoan is noticed in the Prophets (Isaiah 19:11, 13; 30:4; Ezekiel 30:14), and its "princes" are naturally mentioned by Isaiah, since the capital of the XXIIInd Egyptian Dynasty (about 800 to 700 BC) was at this city. In Psalms 78:12, 43 the "field (or pastoral plain) of Zoan" is noticed as though equivalent to the land of GOSHEN (which see).
3. Early History: Zoan was the capital of the Hyksos rulers, or "shepherd kings," in whose time Jacob came into Egypt, and their monuments have been found at the site, which favors the conclusion that its plain was that "land of Rameses" (Genesis 47:11; Exodus 12:37; see RAAMSES) where the Hebrews had possessions under Joseph. It is probably the site of Avaris, which lay on the Bubastic channel according to Josephus quoting Manetho (Apion, I, xiv), and which was rebuilt by the first of the Hyksos kings, named Salatis; for Avaris is supposed (Brugsch, Geog., I, 86-90, 278-80) to represent the Egyptian name of the city Ha-uar-t, which means "the city of movement" (or "flight"), thus being equivalent to the Semitic Zoan or "migration." It appears that, from very early times, the pastoral peoples of Edom and Palestine were admitted into this region. The famous picture of the Amu, who bring their families on donkeys to Egypt, and offer the Sinaitic ibex as a present, is found at Beni Chasan in a tomb as old as the time of Usertasen II of the XIIth Dynasty, before the Hyksos age. A similar immigration of shepherds (see PITHOM) from Aduma (or Edom) is also recorded in the time of Menepthah, or more than four centuries after the expulsion of the Hyksos by theXVII Ith, or Theban, Dynasty.
4. Hyksos Monuments: Besides the name of Pepi of the Vlth Dynasty, found by Burton at Zoan, and many texts of the XIIth Dynasty, a cartouche of Apepi (one of the Hyksos kings) was found by Mariette on the arm of a statue apparently of older origin, and a sphinx also bears the name of Khian, supposed to have been an early Hyksos ruler. The Hyksos type, with broad cheek bones and a prominent nose, unlike the features of the native Egyptians, has been regarded by Virchow and Sir W. Flower as Turanian, both at Zoan and at Bubastis; which agrees with the fact that Apepi is recorded to have worshipped no Egyptian gods, but only Set (or Sutekh), who was also adored by Syrian Mongols (see HITTITES). At Bubastis this deity is called "Set of Rameses," which may indicate the identity of Zoan with the city Rameses.
5. Hyksos Population: In the 14th century BC the city was rebuilt by Rameses II, and was then known as Pa-Ramessu. The Hyksos rulers had held it for 500 years according to Manetho, and were expelled after 1700 BC. George the Syncellus (Chronographia, about 800 AD) believed that Apepi (or Apophis) was the Pharaoh under whom Joseph came to Egypt, but there seems to have been more than one Hyksos king of the name, the latest being a contemporary of Ra-Sekenen of the XIIIth Dynasty, shortly before 1700 BC. Manetho says that some supposed the Hyksos to be Arabs, and the population of Zoan under their rule was probably a mixture of Semitic and Mongolic races, just as in Syria and Babylonia in the same ages. According to Brugsch (Hist of Egypt, II, 233), this population was known as Men or Menti, and came from Assyria East of Ruten or Syria. This perhaps connects them with the Minyans of Matiene, who were a Mongolic race. This statement occurs in the great table of nations, on the walls of the Edfu temple.
6. Hyksos Age: The Hyksos age corresponds chronologically with that of the 1st Dynasty of Babylon, and thus with the age of the Hebrew patriarchs Abraham and Jacob--time when the power of Babylon was supreme in Syria and Palestine. It is very natural, therefore, that, like other Semitic tribes even earlier, these patriarchs should have been well received in the Delta by the Hyksos Pharaohs, and equally natural that, when Aahmes, the founder of the XVIIIth Egyptian Dynasty, took the town of Avaris and expelled the Asiatics, he should also have oppressed the Hebrews, and that this should be intended when we read (Exodus 1:8) that "there arose a new king over Egypt, who knew not Joseph." The exodus, according to the Old Testament dates, occurred in the time of the XVIIIth Dynasty (see EXODUS) when Israel left Goshen. The later date advocated by some scholars, in the reign of Menepthah of the XIXth Dynasty, hardly agrees with the monumental notice of the immigration of Edomites into the Delta in his reign, which has been mentioned above; and in his time Egypt was being invaded by tribes from the North of Asia.
7. Description of Site: Zoan, as described by G. J. Chester (Mem. Survey West Palestine, Special Papers, 1881, 92-96), is now only a small hamlet of mud huts in a sandy waste, West of the huge mounds of its ancient temple; but, besides the black granite sphinx, and other statues of the Hyksos age, a red sandstone figure of Rameses II and obelisks of granite have been excavated, one representing this king adoring the gods; while the names of Amen, Tum and Mut appear as those of the deities worshipped, in a beautiful chapel in the temple, carved in red sandstone, and belonging to the same age of prosperity in Zoan.
C. R. Conder
Zoar
Zoar - zo'-ar (tso`ar; the Septuagint usually Segor, Zogora): The name of the city to which Lot escaped from Sodom (Genesis 19:20-23, 30), previously mentioned in Genesis 13:10; 2, 8, where its former name is said to have been Bela. In 19:22, its name is said to have been given because of its littleness, which also seems to have accounted for its being spared. The location of Zoar has much to do with that of the cities of the Plain or Valley of Siddim, with which it is always connected. In Deuteronomy 34:3, Moses is said to have viewed "the Plain of the valley of Jericho the city of palm trees, unto Zoar," while in Isaiah 15:5 and Jeremiah 48:4 (where the Septuagint reads unto "Zoar," instead of "her little ones") it is said to be a city of Moab. The traditional location of the place is at the south end of the Dead Sea. Josephus says (BJ, IV, viii, 4) that the Dead Sea extended "as far as Zoar of Arabia," while in Ant, I, xi, 4, he states that the place was still called Zoar. Eusebius (Onomasticon, 261) locates the Dead Sea between Jericho and Zoar, and speaks of the remnants of the ancient fertility as still visible. Ptolemy (v. 17,5) regards it as belonging to Arabia Petrea. The Arabian geographers mention it under the name Zughar, Sughar, situated 1 degrees South of Jericho, in a hot and unhealthful valley at the end of the Dead Sea, and speak of it as an important station on the trade route between Akkabah and Jericho. The Crusaders mention "Segor" as situated in the midst of palm trees. The place has not been definitely identified by modern explorers, but from Genesis 19:19-30 we infer that it was in the plain and not in the mountain. If we fix upon the south end of the Dead Sea as the Vale of Siddim, a very natural place for Zoar and one which agrees with all the traditions would be at the base of the mountains of Moab, East of Wady Ghurundel, where there is still a well-watered oasis several miles long and 2 or 3 wide, which is probably but a remnant of a fertile plain once extending out over a considerable portion of the shallow south end of the Dead Sea when, as shown elsewhere (see DEAD SEA), the water level was considerably lower than now.
Robinson would locate it on the northeast corner of el-Lisan on the borders of the river Kerak, but this was done entirely on theoretical grounds which would be met as well in the place just indicated, and which is generally fixed upon by the writers who regard the Vale of Siddim as at the south end of the Dead Sea. Conder, who vigorously maintains that the Vale of Siddim is at the north end of the Dead Sea, looks favorably upon theory of W.H. Birch that the place is represented by the present Tell Shaghur, a white rocky mound at the foot of the Moab Mountains, a mile East of Beth-haram (Tell er-Rameh), 7 miles Northeast of the mouth of the Jordan, a locality remarkable for its stone monuments and well-supplied springs, but he acknowledges that the name is more like the Christian Segor than the original Zoar.
George Frederick Wright
Zobah
Zobah - zo'-ba (tsobhah; Souba): The name is derived by Halevy from zehobhah as referring to its supplies of "bright yellow" brass; but this word might be more appropriately used to contrast its cornfields with white Lebanon. Zobah was an Aramean kingdom of which we have the first notice in Saul's wars (1 Samuel 14:47).
(1) David's First War.
When David sought to extend his boundary to the Euphrates, he came into contact with its king Hadadezer, and a great battle was fought in which David took many prisoners. Damascus, however, came to the rescue and fresh resistance was made, but a complete rout followed and great spoil fell to the victor, as well as access to the rich copper mines of Tebah and Berothai. Toi, king of Hamath, who had suffered in war with Hadadezer, now sent his son on an embassy with greetings and gifts to David (2 Samuel 8:3-12; 1 Chronicles 18:3-12). See Psalms 60:1-12, title.
(2) David's Second War.
During David's Ammonite war, the enemy was strengthened by alliance with Zobah, Maacah and Beth-rehob, and Israel was attacked from both North and South at the same time. The northern confederation was defeated by Joab, but Hadadezer again gathered an army, including levies from beyond the Euphrates. These, under Shobach the captain of the host, were met by David in person at Helam, and a great slaughter ensued, Shobach himself being among the slain (2 Samuel 10:6-19, the King James Version "Zoba"; 1 Chronicles 19:3-19). Rezon, son of Eliada, now broke away from Hadadezer and, getting possession of Damascus, set up a kingdom hostile to Israel (1 Kings 11:23-25). Solomon seems (2 Chronicles 8:3) to have invaded and subdued Hamath-zobah, but the text, especially Septuagint, is obscure.
(3) Geographical Position.
We can now consider the vexed question of the situation and extent of Aram-zobah. (See SYRIA, 4, (10).) In addition to the Old Testament references we have the Assyrian name lists. In these Subiti is placed between Kui and Zemar, and, where it is otherwise referred to, a position is implied between Hamath and Damascus. It would thus lie along the eastern slopes of Anti-Lebanon extending thence to the desert, and in the north it may have at times included Emesa (modern Homs) around which Noldeke would locate it. Damascus was probably a tributary state till seized by Rezon. Winckler would identify it with another Cubiti, a place in the Hauran mentioned by Assurbanipal on the Hassam Cylinder vii, lines 110-12. This latter may be the native place of Igal, one of David's "thirty" (2 Samuel 23:36), who is named among eastern Israelites.
The kingdom of Zobah in addition to its mineral wealth must have been rich in vineyards and fruitful fields, and its conquest must have added greatly to the wealth and power of Israel's king.
W. M. Christie
Zobebah
Zobebah - zo-be'-ba (ha-tsobhebhah, meaning uncertain): A Judahite name with the article prefixed (1 Chronicles 4:8); some would read "Jabez" instead as in 1 Chronicles 4:9.
Zohar
Zohar - zo'-har (tsochar, meaning uncertain):
(1) Father of Ephron the Hittite (Genesis 23:8; 25:9).
(2) "Son" of Simeon (Genesis 46:10; Exodus 6:15) = "Zerah" of Numbers 26:13; 1 Chronicles 4:24.
See ZERAH, 4.
(3) In 1 Chronicles 4:7, where the Qere is "and tsochar" for the Kethibh is yitschar, the Revised Version (British and American) "Izhar," the King James Version wrongly "Jezoar."
Zoheleth, the Stone of
Zoheleth, the Stone of - zo'-he-leth, ('ebhen ha-zacheleth, "serpent's stone"): "And Adonijah slew sheep and oxen and fatlings by the stone of Zoheleth, which is beside En-rogel" (1 Kings 1:9). Evidently this was a sacred stone--probably a matstsbhah such as marked a Canaanite sanctuary. A source of "living water" has always in the Semitic world been a sacred place; even today at most such places, e.g. at Bir Eyyub, the modern representative of En-rogel, there is a michrab and a platform for prayer. The stone has disappeared, but it is thought that an echo of the name survives in ez-Zechweleh, the name of a rocky outcrop in the village of Siloam. Because the name is particularly associated with an ascent taken by the woman coming from the Virgin's Fount, to which it is adjacent, some authorities have argued that this, the Virgin's Fount, must be En-rogel; on this see EN-ROGEL; GIHON. Against this view, as far as ez- Zechweleh is concerned, we may note: (1) It is by no means certain that the modern Arabic name--which is used for similar rocky spots in other places--is really derived from the Hebrew; (2) the name is now applied to quite different objects, in the Hebrew to a stone, in the Arabic to a rocky outcrop; (3) the name is not confined to this outcrop near the Virgin's Fount alone, but applies, according to at least some of the fellahin of Siloam, to the ridge along the whole village site; and (4) even if all the above were disproved, names are so frequently transferred from one locality to another in Palestine that no argument can be based on a name alone.
E. W. G. Masterman
Zoheth
Zoheth - zo'-heth (zocheth, meaning unknown): A Judahite (1 Chronicles 4:20). The name after "Ben-zoheth" at the end of the verse has fallen out.
See BEN-ZOHETH.
Zoology
Zoology - zo-ol'-o-ji: A systematic list of the animals of the Bible includes representatives of the principal orders of mammals, birds and reptiles, and not a few of the lower animals. For further notices of animals in the following list, see the articles referring to them:
Mammals:
PRIMATES: Ape
INSECTIVORA: Hedgehog. MOLE (which see) not found in Palestine
CHIROPTERA: Bat
CARNIVORA
(a) Felidae, Cat, Lion, Leopard
(b) Hyaenidae, Hyena
(c) Canidae, Dog (including Greyhound), Fox, Jackal, Wolf
(d) Mustelidae, Ferret, Badger, Marten (s.v. CAT)
(e) Ursidae, Bear
UNGULATA:
(a) Odd-toed: Horse, Ass, Mule, Rhinoceros
(b) Even-toed non-ruminants: Swine, Hippopotamus (Behemoth)
(c) Ruminants:
(1) Bovidae, Domestic Cattle, Wild Ox or Unicorn, Sinaitic Ibex (s.v. GOAT), Persian Wild Goat (s.v. CHAMOIS), Gazelle, Arabian Oryx (s.v. ANTELOPE), Chamois
(2) Cervidae, Roe Deer, Fallow Deer, Red Deer (s.v. DEER)
(3) Camelidae, Camel
PROBOSCIDEA: Elephant
HYRACOIDEA: Coney
SIRENIA: Dugong (s.v. BADGER)
CETACNA: Whale, Dolphin, Porpoise
RODENTIA: Mouse, Mole-Rat (s.v. MOLE), Porcupine, Hare Birds:
PASSERES: Sparrow, Swallow, Raven, Hoopoe, Night Hawk
RAPTORES: Great Owl, Little Owl, Horned Owl, Eagle, Vulture, Gier-Eagle, Osprey, Kite, Glede, Hawk, Falcon
COLUMBAE: Dove, Turtle-Dove
GALLINAE: Cock, Partridge, Quail, Peacock
GRALLATORES: Crane, Heron, Stork
STEGANOPODES: Pelican, Cormorant
RATTAE: Ostrich Reptiles:
CROCODILIA: Crocodile (Leviathan)
CHELONIA: Tortoise
OPHIDIA: Serpent, Fiery Serpent, Adder, Asp, Vipet (s.v. SERPENT)
LACERTILIA: Lizard, Great Lizard, Gecko, Chameleon, Land Crocodile, Sand Lizard (s.v. LIZARD)
Amphibians: Frog
Fishes: Fish (in general)
Mollusks: Snail, Murex (Purple)
Insects:
HYMENOPTERA: Ant, Bee, Hornet
LEPIDOPTERA: Clothes-Moth (s.v. MOTH), Silk-Worm, Worm (Larva)
SIPHONAPTERA: Flea
DIPTERA: Fly
RHYNCHOTA; Louse, Scarlet-Worm
ORTHOPTERA: Grasshopper, Locust (s.v. INSECTS)
Arachnida: Spider, Scorpion
Coelenterata: Coral
Porifera:
Sponge
Some interesting problems arise in connection with the lists of clean and unclean animals in Leviticus and Deuteronomy. The list of clean animals in Deuteronomy 14:4-5 is as follows:
Probably the most valuable modern work on Bible animals is Tristram's Natural History of the Bible, published in 1867 and to a great extent followed in the Revised Version (British and American) and in articles in various Biblical encyclopedias. In the table given above, the Revised Version (British and American) really differs from Tristram only in 6, 8 and 10. Hart is the male of the red deer, the ibex is a kind of wild goat, and the oryx is a kind of antelope. The first three in the table are domestic animals whose identification is not questioned. The other seven are presumably wild animals, regarding every one of which there is more or less uncertainty. 'Aqqo, dishon and zemer occur only in this passage, te'o only here and in Isaiah 51:20. 'Ayyal occurs 22 times, tsebhi 16 times, yachmur only twice. The problem is to find seven ruminant mammals to correspond to these names. The camel (Deuteronomy 14:7) is excluded as unclean. The gazelle, the Sinaitic ibex, and the Persian wild goat are common. The roe deer was fairly common in Carmel and Southern Lebanon 20 years ago, but is now nearly or quita extinct. The fallow deer exists in Mesopotamia, and Tristram says that he saw it in Galilee, though the writer is inclined to question the accuracy of the observation. The oryx is fairly common in Northwestern Arabia, approaching the limits of Edom. Here, then, are six animals, the gazelle, ibex, Persian wild goat, roe deer, fallow deer, and oryx, whose existence in or near Palestine is undisputed.
The bubale, addax and Barbary sheep of Tristram's list are North African species which the writer believes do not range as far East as Egypt, and which he believes should therefore be excluded. In Asia Miner are found the red deer, the chamois and the Armenian wild sheep, but there is no proof that any of these ever ranged as far South as Palestine. The bison exists in the Caucasus, and the wild ox, urus or aurochs, seems to be depicted in Assyrian sculptures. The buffalo is found in Palestine, but is believed to have been introduced since Bible times. The Tartarian roe is named Cervus pygargus, and there is a South African antelope named Bubalis pygargus, but the pygarg of English Versions of the Bible has no real existence. The word means "white-rumped," and might apply to various deer and antelopes.
To complete the list of seven we are therefore driven to one of the following: the red deer, the chamois, the Armenian wild sheep, the bison and the aurochs, no one of which has a very good claim to be included; The writer considers that the roe, which has been the commonest deer of Palestine, is the 'ayyal (compare Arabic 'aiyil, "deer"). Tsebhi is very near to Arabic zabi, "gazelle," and, with its 16 occurrences in the Old Testament, may well be that common animal. There is reason to think that yachmur is the name of a deer, and the writer prefers to apply it to the fallow deer of Mesopotamia, as being more likely to have inhabited Palestine than the red deer of Asia Minor. There is little evidence regarding 'aqqo, which occurs only here. The etymology is uncertain. Septuagint has tragelaphos, "goat-stag." Targum and Syriac VSS, according to BDB, have ibex. Ya`el (Job 39:1; Psalms 104:18; 1 Samuel 24:2), English Versions of the Bible "wild goat," is quite certainly the ibex, but it is possible that 'aqqo may be another name for the same animal, ya`el not occurring in this list. In BDB dishon is derived from dush, "to tread," and is considered to be a kind of wild goat. Since we have assigned 'aqqo to the ibex, we may then assign this name to the other wild goat of the country, the Persian wild goat or pasang. Te'o is in the Revised Version (British and American) antelope and in the Septuagint orux, "oryx." This is a possible identification which suits also, Isaiah 51:20, and does not preclude the possibility that the re'em, the King James Version "unicorn," the Revised Version (British and American) "wild-ox," may also be the oryx. The oryx is known to the Arabs under at least three names, the most common of which, baqr el-wachsh, means "wild-ox." Under CHAMOIS, the writer suggests that zemer may be the pasang or Persian wild goat, which is figured in that article. There is little to choose in the assignment of the names, but as dishon has here been provisionally assigned to the pasang, nothing better is left for zemer than the "chamois" of English Versions of the Bible, the claims of which are referred to above.
The list of unclean animals is considered in the article on LIZARD.
Prophecies of the desolation of Babylon and Edom in Isaiah 13:21-22; Isaiah 34:11-15 contain names of animals, some of which present apparently insuperable difficulties. See under JACKAL and SATYR. The Book of Job contains some remarkable references to animals, especially in chapters 39; 40; 41: to the wild goat, the wild ass, the wild ox, the ostrich, the horse, the hawk, the behemoth and the leviathan.
Proverbs 30:1-33 contains some curious allusions to natural history:
".... Things which are too wonderful for me ....
The way of an eagle in the air;
The way of a serpent upon a rock (see EAGLE; WAY);
There are four things which are little upon the earth,
But they are exceeding wise:
The ants are a people not strong,
Yet they provide their food in the summer;
The conies are but a feeble folk,
Yet they make their houses in the rocks;
The locusts have no king,
Yet go they forth all of them by bands;
The lizard taketh hold with her hands,
Yet is she in kings' palaces.
There are three things which are stately in their march,
Yea, four which are stately in going:
The lion, which is might, lest among beasts,
And turneth not away for any;
The greyhound; the he-goat also;
And the king against whom there is no rising up."
An interesting grouping is found in the prophecy in Isaiah 11:6-8 (compare Isaiah 65:25): "And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the adder's den."
The fauna of Palestine is mainly European and Asiatic, but resembles in some important points the fauna of Africa. The Syrian coney is not found elsewhere and its only near allies are the conies of Africa. The gazelle and oryx belong to the group of antelopes which is especially African. The lion and leopard range throughout Africa and Southwest Asia. The ostrich is found outside of Africa only in Arabia. Some of the smaller birds, as for instance the sun-bird, have their nearest allies in Africa. The fish of the Sea of Tiberias and the Jordan present important resemblances to African fishes. The same is true of some of the butterflies of Palestine. Allying the fauna of Palestine with that of Europe and North Asia may be noted the deer, bear, wolf, fox, hare and others. The ibex and Persian wild goat constitute links with central Asia, which is regarded as the center of distribution of the goat tribe.
The fauna of Palestine has undoubtedly changed since Bible times. Lions have disappeared, bears and leopards have become scarce, the roe deer has nearly or quite disappeared within recent years. It is doubtful whether the aurochs, the chamois and the red deer were ever found in Palestine, but if so they are entirely gone. The buffalo has been introduced and has become common in some regions. Domestic cats, common now, were perhaps not indigenous to ancient Palestine. In prehistoric times, or it may be before the advent of man, the glacial period had an influence upon the fauna of this country, traces of which still persist. On the summits of Lebanon are found two species of butterfly, Pieris callidice, found also in Siberia, and Vanessa urticae, common in Europe. When the glacial period came on, these butterflies with a host of other creatures were driven down from the North. When the cold receded northward they moved back again, except for these, and perhaps others since become extinct, which found the congenial cold in ascending the mountains where they became isolated. Syria and Palestine were never covered with a sheet of ice, but the famous cedar grove of Lebanon stands on the terminal moraine of what was once an extensive glacier.
Alfred Ely Day
Zophah
Zophah - zo'-fa (tsophach, meaning uncertain): An Asherite (1 Chronicles 7:35-36).
Zophai
Zophai - zo'fi, zo'-fa-i (tsophay, meaning uncertain): In 1 Chronicles 6:26 (Hebrew verse 11) = Zuph, the Qere of 1 Chronicles 6:35 (Hebrew, verse 20), and 1 Samuel 1:1.
See ZUPH, (1).
Zophar
Zophar - zo'-far (tsphar, meaning doubtful, supposed from root meaning "to leap"; Sophar): One of the three friends of Job who, hearing of his affliction, make an appointment together to visit and comfort him. He is from the tribe of Naamah, a tribe and place otherwise unknown, for as all the other friends and Job himself are from lands outside of Palestine, it is not likely that this place was identical with Naamah in the West of Judah (Joshua 15:41). He speaks but twice (Job 11:1-20; Job 20:1-29); by his silence the Job 3:11-26rd time the writer seems to intimate that with Bildad's third speech (Job 25:1-6; see under BILDAD) the friends' arguments are exhausted. He is the most impetuous and dogmatic of the three (compare Job 11:2-3; Job 20:2-3); stung to passionate response by Job's presumption in maintaining that he is wronged and is seeking light from God. His words are in a key of intensity amounting to reckless exaggeration. He is the first to accuse Job directly of wickedness; averring indeed that his punishment is too good for him (Job 11:6); he rebukes Job's impious presumption in trying to find out the unsearchable secrets of God (Job 11:7-12); and yet, like the rest of the friends, promises peace and restoration on condition of penitence and putting away iniquity (Job 11:13-19). Even from this promise, however, he reverts to the fearful peril of the wicked (Job 11:20); and in his 2nd speech, outdoing the others, he presses their lurid description of the wicked man's woes to the extreme (20:5-29), and calls forth a straight contradiction from Job, who, not in wrath, but in dismay, is constrained by loyalty to truth to acknowledge things as they are. Zophar seems designed to represent the wrong-headedness of the odium theologicum.
John Franklin Genung
Zophim, the Field of
Zophim, the Field of - zo'-fim, (sedheh tsophim; eis agrou skopian): The place on the top of Pisgah to which Balak took Balaam, whence only a part of the host of Israel could be seen (Numbers 23:14). Perhaps we should simply translate "field of watchers." Conder draws attention to the name Tal`at es-Sufa attached to an ascent leading up to the ridge of Neba from the North Here possibly is a survival of the old name. For Ramathaim-zophim see RAMAH.
Zorah
Zorah - zo'-ra (tsor`ah; Saraa): A city on the border of Dan, between Eshtaol and Ir-shemesh (Joshua 19:41); the birthplace of Samson (Judges 13:2, 25); near here too he was buried (Judges 16:31); from here some Danites went to spy out the land (Judges 18:2, 11). In Joshua 15:33 it is, with Eshtaol, allotted to Judah, and after the captivity it was reinhabited by the "children of Judah" (Nehemiah 11:29, the King James Version "Zareah"). It was one of the cities fortified by Rehoboam (2 Chronicles 11:10). It is probable that it is mentioned under the name Tsarkha along with Aialuna (Aijalon; 2 Chronicles 11:10) in the Tell el-Amarna Letters(No. 265, Petrie) as attacked by the Khabiri.
It is the modern Sur`a, near the summit of a lofty hill on the north side of the Wady es-Surar (Vale of Sorek). The summit itself is occupied by the Mukam Nebi Samit, overhung by a lofty palm, and there are many remains of ancient tombs, cisterns, wine presses, etc., around. From here Eshu`a (Eshtaol), `Ain Shems (Beth-shemesh) and Tibnah (Timnah) are all visible. See PEF ,III , 158, ShXVII .
E. W. G. Masterman
Zorathites
Zorathites - zo'-rath-its (tsor`athi; Sarathaioi (1 Chronicles 2:53, the King James Version "Zareathites"), Codex Vaticanus ho Arathei; Codex Alexandrinus ho Sarathi (4 2)): The inhabitants of Zorah, who are said to be descended from Kiriath-jearim families.
Zoreah
Zoreah - zo'-re-a (tsor`ah): the King James Version of Joshua 15:33 for ZORAH (which see).
Zorites
Zorites - zo'-rits (tsor`i; Codex Vaticanus ho Hesarsei; Codex Alexandrinus ho Hesaraei) : In 1 Chronicles 2:54 for "Zorites" we should probably read ZORATHITES (which see). These formed a half of the inhabitants of MANAHATH (which see).
Zoroastrianism
Zoroastrianism - zo-ro-as'-tri-an-iz'-m:
I. HISTORY SOURCES
II. RELATION TO ISRAEL
1. Influence on Occident
2. Popular Judaism
3. Possible Theological Influence
4. Angelology and Demonology
5. Eschatology
6. Messiah
7. Ethics
8. Summary
LITERATURE
I. History. Sources:
The sacred book of the Persians, the Avesta, is a work of which only a small part has survived. Tradition tells that the Avestan manuscripts have suffered one partial and two total destructions (at the hands of Turanians, Macedonians, and Mohammedans, respectively), and what remains seems to be based on a collection of passages derived from oral tradition and arranged for liturgical purposes at the time of the first Sassanians (after 226 AD). None the less, a portion (the Gathas) of the present work certainly contains material from Zoroaster himself and much of the remainder of the Avesta is pre-Christian, although some portions are later. Outside of the Avesta there is an extensive literature written in Pahlavi. Most of this in its final form belongs to the 9th Christian century, or to an even later date, but in it there is embodied much very early matter. Unfortunately criticism of these sources is as yet in a very embryonic condition. The Greek historians, especially Plutarch and Strabo, are naturally of great importance, but the chief Greek work (that of Theopompus) is lost.
For a general account of Zoroastrianism, see PERSIAN RELIGION.
II. Relation to Israel. 1. Influence on Occident: Zoroastrianism was an active, missionary religion that has exerted a profound influence on the world's thought, all the more because in the West (at any rate) Ahura Mazda was not at all a jealous god, and Mazdeism was always quite ready to enter into syncretism with other systems. But this syncretistic tendency makes the task of the historian very delicate. None of the three great streams that swept from Persia over the West--Mithraism, Gnosticism, and Manicheism--contained much more than a Mazdean nucleus, and the extrication of Mazdean from other (especially older Magian and Babylonian) elements is frequently impossible. Yet the motive force came from Zoroaster, and long before the Christian era "Magi" were everywhere (as early as 139 BC they were expelled from Rome; compare RAB-MAG; BRANCH). Often, doubtless, charlatans, they none the less brought teachings that effected a far-reaching modification of popular views and produced an influence on so basic a writer as Plato himself.
2. Popular Judaism: Within the period 538-332 BC (that Cyrus was a Zoroastrian seems now established) Israel was under the rule of Mazdeans, and Mazdean influence on at least the popular conceptions was inevitable. It appears clearly in such works as Tobit (Expository Times, XI, 257 ff), and Hystaspis (GJV, edition 4, III, 592-95), in many Talmudic passages (ZDMG, XXI, 552-91), certain customs of the Essenes, various anti-demoniac charms (see EXORCISM;SORCERY ), and, perhaps, in the feast of Purim. And the stress laid on the prophetic ability of the Magi in Matthew 2:1-12 is certainly not without significance. But the important question is the existence or extent of Mazdean influence on the formal Jewish religion.
3. Possible Theological Influence: As a matter of fact, after Israel's contact with Persia the following elements, all known to Mazdeism, appear, and apparently for the first time: (1) a formal angelology, with six (or seven) archangels at the head of the developed hierarchy; (2) these angels not mere companions of God but His intermediaries, established (often) over special domains; (3) in the philosophical religion, a corresponding doctrine of hypostases; (4) as a result, a remoter conception of God; (5) a developed demonology; (6) the conception of a supreme head (Satan) over the powers of evil; (7) the doctrine of immortality; (8) rewards or punishments for the soul immediately after death; (9) a schematic eschatology especially as regards chronological systems; (10) a superhuman Messiah; (11) bodily resurrection; (12) a rationalized, legalistic conception of God's moral demands.
4. Angelology and Demonology: In this list Mazdean influence may be taken as certain in points (1), (2), (5), (6). Of course belief in angels and (still more) in demons had always existed in Israel, and a tendency to classification is a natural product of increased culture. But the thoroughness and rapidity of the process and the general acceptance of its principles show something more than cultural growth (compare the influence of pseudo-Dionysius on Christianity). In particular, the doctrine of patrons (angelic or demoniac) seems to find no expression in the pre-exilic religion. Nor was the incorporation into a single being, not only of phases, but of the whole power of evil, a necessary growth from the earlier religion; the contrast between 2 Samuel 24:1 and 1 Chronicles 21:1 shows a sharp alteration in viewpoint. On the other hand, the dualism that Ahriman was to explain produced no effect on Israel, and God remained the Creator of all things, even of Satan. See SATAN; ANTICHRIST. (3) presents a problem that still needs proper analysis. The Zoroastrian abstractions may well have stimulated Jewish speculation. But the influence of Greek thought can certainly not be ignored, and a rationalizing process applied to the angelelegy would account for the purely Jewish growth of the concepts. (4) is bound up to some degree with the above, and presents the most unpleasant feature of the later Judaism. Sharply counter to prophetic and pre-prophetic teaching, it was modified by the still later Talmudism. Its inconsistency with the teaching of Christ needs no comment. In part, however, it may well have been due to the general "transcendentalizing" tendencies of the intermediate period.
5. Eschatology: It is possible, similarly, to understand the advanced Jewish eschatology as an elaboration and refinement of the genuinely prophetic Day of Yahweh concepts, without postulating foreign influence. In particular, a doctrine of immortality was inevitable in Judaism, and the Jewish premises were of a sort that made a resurrection belief necessary. The presence of similar beliefs in Mazdeism may have hastened the process and helped determine the specific form, and for certain details direct borrowing is quite likely (compare the twelve periods of world-history in Apocrypha Abraham 29; Syriac Baruch 53 ff; 2 Esdras 14). But too much stress cannot be laid on details. The extant Persian apocalypses are all very late, and literary (if not religious) influence on them from Christian and Jewish sources seems inevitable (for the Bahman Yast it is certain). Nor could the effect of the Mazdean eschatology have been very thorough. Of its two most cardinal doctrines, the Chinvat Bridge is absent from Judaism, and the molten-metal ordeal is referred to only in the vaguest terms, if at all. Indeed, the very fact that certain doctrines were identified with the "heathen" may well have deterred Jewish acceptance.
See PAROUSIA; RESURRECTION.
6. Messiah: Similarly, the Messiah, as future king, was fixed in Jewish belief, and His elevation to celestial position was an inevitable step in the general refining process. The Persian Saoshyant doctrine may well have helped, and the appearance of the Messiah "from .... the sea" in 2 Esdras 13:3 certainly recalls the Mazdean appearance from a lake. But Saoshyant is not a celestial figure. He has no existence before his final appearance (or birth) and he comes from earth, not from heaven. The Jewish Son of man--Messiah--on the other hand, is a purely celestial figure and (even in 2 Esdras 13) existed from (or before) creation. The birth of Saoshyant from the seed of Zoroaster and that of the (non-celestial) Messiah from the seed of David have no connection whatever.
See MESSIAH; SON OF MAN.
7. Ethics: Not much can be made of the parallel in legalism. Nearly every religion has gone through a similar legalistic state. The practical eudemonistic outlook of such works as Proverbs and Sirach (see WISDOM) doubtless have analogies in Mazdeism, and the comfortable union of religion and the good things of the present life among the Persians may well have had an effect on certain of the Jews, especially as the Persians preserved a good ethical standard. But only a part of Judaism was eudemonistic, and Mazdean and Jewish casuistry are based on entirely distinct principles.
8. Summary: Summarizing, about the most that can be asserted for Mazdean influence is that it left its mark on the angelology and demonology and that it possibly contributed certain eschatological details. Apart from this, it may well have helped determine the development of elements already present in Israel's faith. On the common people (especially the more superstitious) its influence was considerably greater. But there is nothing in the formal theology of Judaism that can be described as "borrowed" from Mazdean teachings.
NOTE.
There is almost certainly no reference to Mazdean dualism in Isaiah 45:7.
LITERATURE.
The Avesta is in SBE, IV, 23, 31, but the Gathas are best studied in L.H. Mills, The Gathas of Zarathushtra (1900); Pahlavi texts in SBE, V, 18, 24, 37, 47. The best presentation of Mazdeism is in Saussaye's Lehrbuch der Religionsgeschichte, II, 162-233 (by Ed. Lehmann); compare the articles "Zoroastrianism" in Encyclopedia Biblica (Geldner and Cheyne) andHDB (J. H. Moulton, excellent); on the relation to Judaism, Stave, Uber den Einfluss des Parsismus auf das Judenthum (1898); Soderblom, La vie future d'apres le Mazdeisme (An. Mus. Guimet, 1901, needs checking); Boklen, Die Verwandtschaft der jud.-chr. mit der parsischen Eschatologie (1902, good material but very uncritical); L. H. Mills, Our Own Religion in Ancient Persia (1912, theory of parallel development; Mazdeism rather idealized); J. H. Moulton, Early Zoroastrianism (1913) and articles by T. K. Cheyne, The Expository Times, II, 202, 224, 248; and J. H. Moulton, The Expository Times, IX, 352. For details compare Clemen, Religionsgeschichtliche Erklarung des New Testament (1909, English translation, Primitive Christianity and Its non-Jewish Sources); Bousset, Religion des Judenthums (2nd edition, 1906); Offenbarung Johannis (1906); Hauptprobleme der Gnosis (1907, indispensable).
Burton Scott Easton
Zorobabel
Zorobabel - zo-rob'-a-bel, zo-ro'-ba-bel (Zerobabel): In the King James Version; Greek form of "Zerubbabel," thus the Revised Version (British and American) (Matthew 1:12-13; Luke 3:27).
Zorzelleus
Zorzelleus - zor-zel'-e-us (Zorzelleos, Codex Vaticanus (and Swete) Phaezeldaios; Fritzsche, Berzellaios; the King James Version Berzelus; the Revised Version margin "Phaezeldaeus"): The father of Augia, the wife of Jaddus, head of a family that "usurped the office of the priesthood" in the return under Zerubbabel (1 Esdras 5:38); "Barzillai" of Ezra 2:61; Nehemiah 7:63.
See BARZILLAI.
Zuar
Zuar - zu'-ar, zoo'-ar (tsu`-ar "little one"; Sogar): Father of Nethanel (Numbers 1:8; 2:5; 18, 23; 10:15), who was head of the tribe of Issachar.
Zuph
Zuph - zuf (tsuph, "honeycomb"):
(1) According to 1 Samuel 1:1-288:1 Samuel 1:11-28b; 1 Chronicles 6:35 (Hebrew verse 20) = "Zophai" of 1 Chronicles 6:26 (11), an ancestor of Elkanah and Samuel. But Budde and Wellhausen take it to be an adjective, and so read tsuphi, in 1 Samuel 1:1-288:1 Samuel 1:11-28b: "Tohu a Zuphite, an Ephraimite." It should probably be read also in 1 Samuel 11:1a: "Now there was a certain man of the Ramathites, a Zuphite of the hill-country of Ephraim," as the Hebrew construction in the first part of the verse is otherwise unnatural. The Septuagint's Codex Alexandrinus has Soup; Lucian has Souph in 1 Samuel 1:1-288:1 Samuel 1:11-28b; 1 Chronicles 6:26 (11); Codex Vaticanus has Souphei; Codex Alexandrinus and Lucian have Souphi; 6:35 (20), Codex Vaticanus and Codex Alexandrinus have Souph; Lucian has Souphi; and the Kethibh has tsiph.
(2) The Septuagint's Codex Vaticanus and Codex Alexandrinus have Seiph; Lucian has Sipha, "the land of Zuph," a district in Benjamin, near its northern border (1 Samuel 9:5).
David Francis Roberts
Zur
Zur - zur (tsur "rock"):
(1) A prince or chief (Numbers 25:15; 31:8) of Midian, father of the woman slain with Zimri by Phinehas. Joshua 13:21 describes him as one of the princes of Sihon, but the reference there is regarded as a gloss.
(2) An inhabitant of Gibeon (1 Chronicles 8:30; 9:36), to be connected probably, according to Curtis, with "Zeror" of 1 Samuel 9:1.
Zuriel
Zuriel - zu'-ri-el (tsuri'-el, "my rock is El (God)"): Prince of the house of Merari (Numbers 3:35).
The word tsur, "rock," occurs also in the compound names Elizur (Numbers 1:5), Zurishaddai (Numbers 1:6, etc.) and Pedahzur (Numbers 1:10). Gray, Numbers 6:1-27, says that a Sabean name Suri'addana is found in an inscription said to be of the Numbers 8:11-26th century BC, or somewhat carrier (Hommel, Ancient Hebrew Tradition, 320), and bartsur, in a Zinjirli inscription of the 8th century BC (Panammu Inscr., 1. 1), and that possibly the Old Testament place-name "Beth-zur" should be added (Joshua 15:58; 1 Chronicles 2:45; 2 Chronicles 11:7; Nehemiah 3:16).
David Francis Roberts
Zurishaddai
Zurishaddai - zu-ri-shad'-a-i, zu-ri-shad'-i (tsurishadday, "my rock is Shadday"): Father of Shelumiel the head of the tribe of Simeon (Numbers 1:6; 2:12; 36, 41; 10:19).
See GOD, NAMES OF,II , 8; ZURIEL.
Zuzim
Zuzim - zu'-zim (zuzim; (ethne ischura, "strong nations." So Jerome in Quaest. Hebr.: genres fortes): A people conquered by Chedorlaomer (Genesis 14:5). They dwelt in Ham, a region not otherwise known but, from the connection, inferred to be East of the Jordan. It may also be inferred that they were a race of giants. They were perhaps to be identified with the Zamzummim.