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ZA


ZAANAIM

za-a-na'-im.

See ZAANANNIM .


ZAANAN

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


ZAANANNIM; PLAIN OR OAK OF

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

W. Ewing


ZAAVAN

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


ZABAD

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

(1) A Jerahmeelite (1 Ch 2:36,37), son of Nathan (see NATHAN ,IV ).

(2) An Ephraimite, son of Tahath (1 Ch 7:21).

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

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

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

David Francis Roberts


ZABADAEANS

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

Burton Scott Easton


ZABADAIAS

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


ZABADEAS

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


ZABBAI

zab'-a-i, zab'-i ( zabbay, meaning unknown; Zabou):

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

(2) Father of Baruch (Neh 3:20). The Qere has zakkay = "Zaccai"of Ezr 2:9; Neh 7:14.


ZABBUD

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


ZABDEUS

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


ZABDI

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

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

See ZIMRI , (3).

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

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

(4) An ancestor of Mattaniah (Neh 11:17). Luc. and 1 Ch 9:15 have "Zichri."

See ZICHRI , I, 2.

David Francis Roberts


ZABDIEL

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

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

(2) An overseer of the priests (Neh 11:14).

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


ZABUD

za'-bud (zabhudh, "bestowed"):

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

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

David Francis Roberts


ZABULON

zab'-u-lon (Zaboulon): Greek form of "Zebulun" of Mt 4:13,16; Rev 7:8 the King James Version.


ZACCAI

zak'-a-i, zak'-i.

See ZABBAI , (2).


ZACCHAEUS

za-ke'-us (Zakchaios, from zakkay, "pure"):

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

(2) An officer of Judas Maccabeus (2 Macc 10:19).

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

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

C. M. Kerr


ZACCHUR

zak'-ur.

See ZACCUR .


ZACCUR

zak'-ur (zakkur, perhaps "ventriloquist" (Gray, Nu, 137)):

(1) Father of Shammua the Reubenite spy (Nu 13:4).

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

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

(4) A marginal reading in Ezr 8:14 for Zabbud where Kethibh is really "Zabud".

See ZABBUD .

(5) Son of Imri and one of the builders of Jerusalem (Neh 3:2).

David Francis Roberts


ZACHARIAH

zak-a-ri'-a (Zacharias; the King James Version, Zacharias):

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

(2) See ZECHARIAH .


ZACHARIAS (1)

zak-a-ri'-as (Zacharias):

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

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

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

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

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

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

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

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

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

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

(11) The King James Version = the Revised Version (British and American) "Zachariah" of Mt 23:35.

S. Angus


ZACHARIAS (2)

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

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

Burton Scott Easton


ZACHARY

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


ZACHER

za'-ker.

See ZACHER .


ZADOK

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

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

(2) Zadok father of Jerusha, mother of Jotham, and wife of Uzziah king of Judah (2 Ki 15:33; 2 Ch 27:1).

(3) Zadok the son of Ahitub and father of Shallum (1 Ch 6:12) or Meshullam (Neh 11:11), and the ancestor of Ezra (7:1,2).

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

(5) Zodak the son of Immer, and, like the preceding, a repairer of the wall (Neh 3:29).

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

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

1. In Samuel and Kings:

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

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

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

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

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

2. In Chronicles:

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

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

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

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

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

(6) When Solomon was anointed king, Zodak was anointed (sole) priest (1 Ch 29:22).

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

3. Harmony of the Accounts:

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

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

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

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

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

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

4. The Higher Critical Theory:

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

5. Criticism of This Theory:

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

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

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

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

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

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

T. Whitelaw


ZAHAM

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


ZAIN

za'-in.

See ZAYIN .


ZAIR

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


ZAKETAN

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


ZALAPH

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


ZALMON

zal'-mon (tsalmon; Selmon, oros Ermon; the King James Version Salmon (Ps 68:14)):

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

(2) One of David's heroes (2 Sam 23:28).

See ILAI .

W. Ewing


ZALMONAH

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

See WANDERINGS OF ISRAEL .


ZALMUNNAH

zal-mun'-a.

See ZEBAH AND ZALMUNNA .


ZAMBIS

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


ZAMBRI

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

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

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


ZAMOTH

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


ZAMZUMMIM

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

See REPHAIM .


ZANOAH

za-no'-a (zanoach; Codex Vaticanus Tano; Codex Alexandrinus Zano):

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

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

W. Ewing


ZAPHENATH-PANEAH, ZAPHNATH-PAANEAH

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

See JOSEPH .


ZAPHON

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

W. Ewing


ZARA

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


ZARACES

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


ZARAH

za'-ra.

See ZERAH (1).


ZARAIAS

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

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

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

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

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


ZARAKES

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


ZARDEUS

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


ZAREAH

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


ZAREATHITES

za-re'a-thits.

See ZORATHITES .


ZARED

za'-red (zaredh (in pause)).

See ZERED .


ZAREPHATH

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

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

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

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

See MISREPHOTH-MAIM ;SIDON .

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

W. Ewing


ZARETHAN

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

George Frederick Wright


ZAREZTH-SHAHAR

za'-reth-sha'-har (tsereth ha-shachar).

See ZERETH-SHAHAR .


ZARHITES

zar'-hits.

See ZERAH , (1), (4).


ZARTANAH

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


ZARTHAN

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


ZATHOES

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

See ZATTU .


ZATHUI

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


ZATTHU

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


ZATTU

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


ZAVAN

za'-van.

See ZAAVAN .


ZAYIN

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


ZAZA

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



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