A place known for its large oak tree that marked the southern boundary of Naphtali, between Heleph and Adami Nekeb (Josh. 19:33). Heber the Kenite pitched his tent at a place of the same name, also having an oak tree, near Kedesh (Judg. 4:11 [KJV: “Zaanaim”]). These two are probably the same place. If so, the site is likely to be Khan et-Tuggar, two and a half miles from Mount Tabor. However, there may have been two distinct Zaanannims, one farther south near Megiddo.

A town mentioned by the prophet Micah (Mic. 1:11). The name sounds similar to the Hebrew verb “to come out,” creating a wordplay between the name and the fact that “those who live in Zaanan will not come out” because of the invasion. The town probably was southwest of Jerusalem.

A place known for its large oak tree that marked the southern boundary of Naphtali, between Heleph and Adami Nekeb (Josh. 19:33). Heber the Kenite pitched his tent at a place of the same name, also having an oak tree, near Kedesh (Judg. 4:11 [KJV: “Zaanaim”]). These two are probably the same place. If so, the site is likely to be Khan et-Tuggar, two and a half miles from Mount Tabor. However, there may have been two distinct Zaanannims, one farther south near Megiddo.

The second of the three sons of Ezer, a chief among the descendants of Seir the Horite in Edom (Gen. 36:27; 1 Chron. 1:42).

(1) The son of Nathan, a Judahite (1 Chron. 2:36–37). (2) The son of Tahath, a descendant of Ephraim (1 Chron. 7:21). (3) The son of Ahlai, he was one of David’s mighty warriors (1 Chron. 11:41). (4) The son of the Ammonite woman Shimeath, he was one of the officials who conspired against Joash (2 Chron. 24:26). He is called “Jozabad” or “Jozacar” in 2 Kings 12:21. (5) A descendant of Zattu, he was among those condemned by Ezra, after the return from exile, for having married foreign wives (Ezra 10:27). (6) A descendant of Hashum, he was among those condemned by Ezra for having married foreign wives (Ezra 10:33). (7) A descendant of Nebo, he was among those condemned by Ezra for having married foreign wives (Ezra 10:43).

(1) A descendant of Bebai who was among those forced by Ezra to divorce their foreign wives after the return from exile (Ezra 10:28). (2) A man whose son, Baruch, was an outstanding worker on the rebuilding of the wall of Jerusalem under the guidance of Nehemiah (Neh. 3:20).

(1) The father of Shammua, the representative of the tribe of Reuben among the twelve spies sent by Moses to scout the promised land (Num. 13:4). (2) A descendant of Simeon, the son of Hammuel, and the father of Shimei (1 Chron. 4:26). (3) A Levite descendant of Merari (1 Chron. 24:27). (4) A son of Asaph, he was a Levite temple musician appointed by King David (1 Chron. 25:2, 10; Neh. 12:35). (5) A descendant of Bigvai who returned from exile under Ezra with Uthai and seventy men (Ezra 8:14). The MT (followed by the KJV) reads “Zabbud” here, but the NIV and other translations follow the MT Qere reading, “Zakkur,” which looks similar to “Zabbud” in Hebrew script. (6) The son of Imri, he helped to rebuild the wall of Jerusalem (Neh. 3:2). (7) A Levite who signed the new covenant of Nehemiah (Neh. 10:12). (8) The father of Hanan, one of the assistant supervisors over the storehouses appointed by Nehemiah (Neh. 13:13).

(1) A son of Shimei, listed in the genealogy of the tribe of Benjamin (1 Chron. 8:19). (2) A Shiphmite in charge of the vineyards in David’s administration (1 Chron. 27:27). (3) The grandfather of Mattaniah, one of the Levites who settled in Jerusalem in Nehemiah’s time (Neh. 11:17).

(1) The father of one of David’s commanders, Jashobeam (1 Chron. 27:2). (2) The son of Haggedolim, he was the chief officer of a division of provincial priests chosen to settle in Jerusalem after Nehemiah rebuilt it (Neh. 11:14).

Zabud, son of Nathan, was a priest and personal adviser to King Solomon at the height of his power (1 Kings 4:5).

The tenth son of Jacob, the sixth from Leah (Gen. 30:20). Upon Zebulun’s birth, Leah said, “God has presented me with a precious gift. This time my husband will treat me with honor, because I have borne him six sons.” The name Zebulun is a play on the Hebrew word for “honor” (zabal ) used here. Little is known of the life of Zebulun, other than the names of his three sons, Sered, Elon, and Jahleel (Gen. 46:14). The descendants of these three sons constituted the main divisions within the tribe in the future (Num. 26:26). The tribe of Zebulun later would be a part of Israel, but not very influential in comparison to some of the others. See also Zebulun, Tribe of.

The head of a clan that was part of the early return to Judah from Babylonian captivity in 539 BC or soon after (Ezra 2:9; Neh. 7:14).

A wealthy tax collector in Jericho who, being short in height, climbed a Sycamore tree to see Jesus as he was walking by (Luke 19:1–10). A Jew—Jesus calls him a “son of Abraham”—his position as “chief tax collector” (architelōnēs) suggests that he had several others working for him. Since tax collectors were hated by their fellow Jews, Zacchaeus’s senior position would have made him especially despised. Jesus initiated the contact with Zacchaeus, and he responded by bringing Jesus to his home. After time with Jesus, Zacchaeus responded in faith, giving money to the poor and making restitution to those whom he had cheated.

(1) The father of Shammua, the representative of the tribe of Reuben among the twelve spies sent by Moses to scout the promised land (Num. 13:4). (2) A descendant of Simeon, the son of Hammuel, and the father of Shimei (1 Chron. 4:26). (3) A Levite descendant of Merari (1 Chron. 24:27). (4) A son of Asaph, he was a Levite temple musician appointed by King David (1 Chron. 25:2, 10; Neh. 12:35). (5) A descendant of Bigvai who returned from exile under Ezra with Uthai and seventy men (Ezra 8:14). The MT (followed by the KJV) reads “Zabbud” here, but the NIV and other translations follow the MT Qere reading, “Zakkur,” which looks similar to “Zabbud” in Hebrew script. (6) The son of Imri, he helped to rebuild the wall of Jerusalem (Neh. 3:2). (7) A Levite who signed the new covenant of Nehemiah (Neh. 10:12). (8) The father of Hanan, one of the assistant supervisors over the storehouses appointed by Nehemiah (Neh. 13:13).

(1) The father of Shammua, the representative of the tribe of Reuben among the twelve spies sent by Moses to scout the promised land (Num. 13:4). (2) A descendant of Simeon, the son of Hammuel, and the father of Shimei (1 Chron. 4:26). (3) A Levite descendant of Merari (1 Chron. 24:27). (4) A son of Asaph, he was a Levite temple musician appointed by King David (1 Chron. 25:2, 10; Neh. 12:35). (5) A descendant of Bigvai who returned from exile under Ezra with Uthai and seventy men (Ezra 8:14). The MT (followed by the KJV) reads “Zabbud” here, but the NIV and other translations follow the MT Qere reading, “Zakkur,” which looks similar to “Zabbud” in Hebrew script. (6) The son of Imri, he helped to rebuild the wall of Jerusalem (Neh. 3:2). (7) A Levite who signed the new covenant of Nehemiah (Neh. 10:12). (8) The father of Hanan, one of the assistant supervisors over the storehouses appointed by Nehemiah (Neh. 13:13).

(1) A king of Israel, the son of Jeroboam II (2 Kings 14:29). His reign was cut short at six months due to his assassination by Shallum (15:8–12). (2) The maternal grandfather of King Hezekiah (2 Kings 18:2; 2 Chron. 29:1). (3) A Reubenite listed between Jeiel the chief and Bela son of Azaz (1 Chron. 5:7). (4) A son of Meshelemiah, he was a gatekeeper at the tent of meeting during the reign of David (1 Chron. 9:21; 26:2). He was assigned the North Gate and was considered a wise individual (1 Chron. 26:14).

(5) The ninth of the ten sons of Jeiel and Maakah, in the genealogy of Saul (1 Chron. 9:37). He is called “Zeker” in 1 Chron. 8:31. (6) A Levitical musician who played lyre and harp during the reign of David (1 Chron. 15:18, 20; 16:5). (7) A son of Ishiah (1 Chron. 24:25). (8) The fourth son of Hosah, a gatekeeper (1 Chron. 26:11). (9) The father of Iddo, officer over the half-tribe of Manasseh in Gilead (1 Chron. 27:21).

(10) One of the five officials sent by King Jehoshaphat to teach the law in Judah (2 Chron. 17:7). (11) The father of the prophet Jahaziel (2 Chron. 20:14). (12) A son of King Jehoshaphat (2 Chron. 21:2). (13) A prophet, the son of Jehoiada the priest (2 Chron. 24:20). During the reign of Joash, he was stoned after prophesying against the people. He probably is the person mentioned in Matt. 23:35 // Luke 11:51, even though there is confusion about his genealogy. (14) A prophet who instructed King Uzziah in reverence and obedience to God (2 Chron. 26:5). (15) A Levite during the reign of Hezekiah, descended from Asaph (2 Chron. 29:13). (16) A Kohathite Levite who supervised temple repairs during the reforms of King Josiah (2 Chron. 34:12). (17) A temple administrator under King Josiah (2 Chron. 35:8).

(18) A prophet contemporary with Haggai and Ezra (Ezra 5:1). He was the son of Berekiah, a grandson of Iddo, and the head of Iddo’s priestly line (Zech. 1:1; Ezra 5:1; Neh. 12:16). His career as a prophet began in the second year of Darius (Zech. 1:1). (See also Zechariah, Book of.) (19) Returned from exile with Ezra and 150 men from the descendants of Parosh (Ezra 8:3). (20) The son of Bebai, he returned from exile with Ezra and twenty-eight men of the descendants of Bebai (Ezra 8:11). (21) One of the nine leaders sent by Ezra to Kasiphia to bring Levites back to Jerusalem to serve in the temple (Ezra 8:16). He is probably also one of the thirteen men who stood beside Ezra for the reading of the law (Neh. 8:4).

(22) One of the descendants of Elam listed among those guilty of marrying a foreign woman during the time of Ezra (Ezra 10:26). (23) An ancestor of Athaiah, one of the Judahite provinicial leaders who returned from exile (Neh. 11:4). (24) An ancestor of Maaseiah, one of the Judahite provinicial leaders who returned from exile (Neh. 11:5). (25) An ancestor of Adaiah, one of the family heads among the priests who returned from exile (Neh. 11:12). (26) The son of Jonathan, he was one of the priests who played trumpets at the dedication of the Jerusalem wall at the time of Nehemiah (Neh. 12:35, 41).

(1) A king of Israel, the son of Jeroboam II (2 Kings 14:29). His reign was cut short at six months due to his assassination by Shallum (15:8–12). (2) The maternal grandfather of King Hezekiah (2 Kings 18:2; 2 Chron. 29:1). (3) A Reubenite listed between Jeiel the chief and Bela son of Azaz (1 Chron. 5:7). (4) A son of Meshelemiah, he was a gatekeeper at the tent of meeting during the reign of David (1 Chron. 9:21; 26:2). He was assigned the North Gate and was considered a wise individual (1 Chron. 26:14).

(5) The ninth of the ten sons of Jeiel and Maakah, in the genealogy of Saul (1 Chron. 9:37). He is called “Zeker” in 1 Chron. 8:31. (6) A Levitical musician who played lyre and harp during the reign of David (1 Chron. 15:18, 20; 16:5). (7) A son of Ishiah (1 Chron. 24:25). (8) The fourth son of Hosah, a gatekeeper (1 Chron. 26:11). (9) The father of Iddo, officer over the half-tribe of Manasseh in Gilead (1 Chron. 27:21).

(10) One of the five officials sent by King Jehoshaphat to teach the law in Judah (2 Chron. 17:7). (11) The father of the prophet Jahaziel (2 Chron. 20:14). (12) A son of King Jehoshaphat (2 Chron. 21:2). (13) A prophet, the son of Jehoiada the priest (2 Chron. 24:20). During the reign of Joash, he was stoned after prophesying against the people. He probably is the person mentioned in Matt. 23:35 // Luke 11:51, even though there is confusion about his genealogy. (14) A prophet who instructed King Uzziah in reverence and obedience to God (2 Chron. 26:5). (15) A Levite during the reign of Hezekiah, descended from Asaph (2 Chron. 29:13). (16) A Kohathite Levite who supervised temple repairs during the reforms of King Josiah (2 Chron. 34:12). (17) A temple administrator under King Josiah (2 Chron. 35:8).

(18) A prophet contemporary with Haggai and Ezra (Ezra 5:1). He was the son of Berekiah, a grandson of Iddo, and the head of Iddo’s priestly line (Zech. 1:1; Ezra 5:1; Neh. 12:16). His career as a prophet began in the second year of Darius (Zech. 1:1). (See also Zechariah, Book of.) (19) Returned from exile with Ezra and 150 men from the descendants of Parosh (Ezra 8:3). (20) The son of Bebai, he returned from exile with Ezra and twenty-eight men of the descendants of Bebai (Ezra 8:11). (21) One of the nine leaders sent by Ezra to Kasiphia to bring Levites back to Jerusalem to serve in the temple (Ezra 8:16). He is probably also one of the thirteen men who stood beside Ezra for the reading of the law (Neh. 8:4).

(22) One of the descendants of Elam listed among those guilty of marrying a foreign woman during the time of Ezra (Ezra 10:26). (23) An ancestor of Athaiah, one of the Judahite provinicial leaders who returned from exile (Neh. 11:4). (24) An ancestor of Maaseiah, one of the Judahite provinicial leaders who returned from exile (Neh. 11:5). (25) An ancestor of Adaiah, one of the family heads among the priests who returned from exile (Neh. 11:12). (26) The son of Jonathan, he was one of the priests who played trumpets at the dedication of the Jerusalem wall at the time of Nehemiah (Neh. 12:35, 41).

(1) The son of Ahitub, and a descendant of Aaron (1 Chron. 6:1–15, 53), he was a priest during the time of David and became high priest during the time of Solomon. Initially, Zadok is mentioned alongside the high priest Abiathar (2 Sam. 8:17). Both men served as spies for David when Absalom, the king’s son, took Jerusalem during a civil war. The priests’ sons, Ahimaaz and Jonathan, were runners reporting to David. Toward the end of David’s life, Abiathar supported Adonijah’s bid for the kingship, so when Solomon became king, he was removed from the high priesthood.

Zadok anointed Solomon as king and became the sole high priest, fulfilling a prophetic word uttered against the house of Eli years before (1 Kings 2:35; cf. 1 Sam. 2:27–36). In his vision of a future temple, Ezekiel often references the priestly line of Zadok (Ezek. 40:46; 43:19; 44:15; 48:11).

(2) An otherwise unknown descendant of David named in Matthew’s genealogy of Jesus (Matt. 1:14).

The priestly line of Zadok (KJV: “sons of Zadok”; cf. Ezek. 40:46; 44:15). Ezekiel 48:11 refers to them as “faithful” priests, in contrast with the Levites who went astray. See also Zadok.

A location on the route that the Israelites took through Moab that is also mentioned in the Book of the Wars of the Lord (Num. 21:14). Its exact location is unknown. In most translations the name appears as “Waheb,” following the Hebrew Bible (see NIV mg.); “Zahab” is based on a variant spelling found in the LXX.

The youngest of three sons born to Rehoboam and Mahalath (2 Chron. 11:19), who was a granddaughter of David through his son Jerimoth.

A city or region mentioned in Ezekiel’s lament for Tyre (Ezek. 27:18). Because of Tyre’s large assemblage of produce and goods, Damascus entered into business with Tyre, trading wool from Zahar as well as wine from Helbon. Zahar is one of many cities or people groups listed in an illustration of Tyre’s greatness and wealth.

An unknown location near Edom that was the site of a battle between the forces of King Joram (Jehoram) and the rebellious Edomite forces that had surrounded the king and his men (2 Kings 8:20–22). Joram attacked at night, and the Edomite troops returned to their tents. However, the Edomites continued in rebellion against Judah (cf. 2 Chron. 21:8–10).

The head of a clan that was part of the early return to Judah from Babylonian captivity in 539 BC or soon after (Ezra 2:9; Neh. 7:14).

(1) The father of Shammua, the representative of the tribe of Reuben among the twelve spies sent by Moses to scout the promised land (Num. 13:4). (2) A descendant of Simeon, the son of Hammuel, and the father of Shimei (1 Chron. 4:26). (3) A Levite descendant of Merari (1 Chron. 24:27). (4) A son of Asaph, he was a Levite temple musician appointed by King David (1 Chron. 25:2, 10; Neh. 12:35). (5) A descendant of Bigvai who returned from exile under Ezra with Uthai and seventy men (Ezra 8:14). The MT (followed by the KJV) reads “Zabbud” here, but the NIV and other translations follow the MT Qere reading, “Zakkur,” which looks similar to “Zabbud” in Hebrew script. (6) The son of Imri, he helped to rebuild the wall of Jerusalem (Neh. 3:2). (7) A Levite who signed the new covenant of Nehemiah (Neh. 10:12). (8) The father of Hanan, one of the assistant supervisors over the storehouses appointed by Nehemiah (Neh. 13:13).

The father of Hanun, who repaired one of the sections of the Horse Gate in the wall of Jerusalem under the guidance of Nehemiah (Neh. 3:30).

(1) An Ahohite, also called “Ilai” (1 Chron. 11:29), he was one of David’s mighty warriors (2 Sam. 23:28). (2) A mountain in the vicinity of Shechem from which Abimelek and his men cut branches to use to burn down the tower of Shechem and kill the leaders of the city, who had barricaded themselves within (Judg. 9:46–48). Zalmon is also mentioned in Ps. 68:14 as part of a poetic description of God’s judgment on Israel’s enemies.

An unidentified location in the wilderness where the Israelites camped upon leaving Mount Hor (Num. 33:41–42). Its name and context possibly suggest a dark or hidden place chosen to elude the Canaanite king of Arad.

A Midianite king who, along with Zebah, was captured by Gideon and later executed to avenge the killing of his brothers (Judg. 8:18–21). Their deaths became symbolic of God’s judgment on Israel’s enemies (Ps. 83:11).

A Midianite king who, along with Zebah, was captured by Gideon and later executed to avenge the killing of his brothers (Judg. 8:18–21). Their deaths became symbolic of God’s judgment on Israel’s enemies (Ps. 83:11).

This term occurs in Deut. 2:20 and appears to be synonymous with the Zuzites of Gen. 14:5. They were dispossessed by the Ammonites and were considered to be a tall people, like the Emites and the Anakites (Deut. 2:10, 20–21). The name may be a pejorative designation for their “buzzing” speech.

This term occurs in Deut. 2:20 and appears to be synonymous with the Zuzites of Gen. 14:5. They were dispossessed by the Ammonites and were considered to be a tall people, like the Emites and the Anakites (Deut. 2:10, 20–21). The name may be a pejorative designation for their “buzzing” speech.

(1) The son of Jekuthiel, and grandson of Mered of the tribe of Judah. Jekuthiel was born to Mered through his unnamed Judahite wife, rather than through his wife Bithiah, the daughter of Pharaoh (1 Chron. 4:17–18). (2) A town in the lowlands of Judah (Josh. 15:34). (3) Another town in Judah, in the highlands (15:56).

The Hebrew form of the Egyptian name that was given to Joseph upon being “put in charge of the whole land of Egypt” (Gen. 41:41, 45). Though variously translated by Josephus (“revealer of secrets” [Ant. 2.91]) and later scholars, the meaning of the name is uncertain.

(1) A town in the Jordan Valley that Israel took from the Ammonites and that Moses gave to the tribe of Gad (Josh. 13:27). Years later, it was the battleground for the conflict between Gilead and Ephraim during the judgeship of Jephthah (Judg. 12:1). (2) A mountain in Syria considered to be the home of the god Baal in Canaanite mythology. Psalm 48:2 compares Mount Zion with Zaphon, probably due to its reputation as the dwelling of the gods. In Hebrew, tsapon usually means “north,” probably derived from the northern location of the mountain in relation to Israel.

(1) An Edomite descendant of Esau through Ishmael’s daughter Basemath (Gen. 36:13, 17; 1 Chron. 1:37). (2) The father of the Edomite king Jobab (Gen. 36:33; 1 Chron. 1:44). (3) The younger of the twin sons born to Tamar by her father-in-law, Judah (Gen. 38:30), he is the namesake of the Zerahite clan (Num. 26:20) and an ancestor of Achan (Josh. 7:1, 18). He and his brother, Perez, are listed in the genealogy of Jesus (Matt. 1:3). (4) A son of Simeon (Num. 26:13; 1 Chron. 4:24), elsewhere referred to as “Zohar” (Gen. 46:10; Exod. 6:15). (5) A descendant of Levi (1 Chron. 6:21). (6) An ancestor of Asaph, a temple musician during the reign of David (1 Chron. 6:41). (7) The Cushite leader of Egypt who attempted to conquer Judah under the reign of Asa. Asa and his army defeated Zerah in the Valley of Zephathah, and the men of Judah took a large amount of plunder. Zerah is possibly one of the Osorkons known to have ruled Egypt (2 Chron. 14:9).

The name of possibly two towns, one allotted to Judah (Josh. 15:33 [KJV: “Zoreah”]), the other to Dan (Josh. 19:41). The latter was the home of Manoah, the father of Samson (Judg. 13:2). This town is referenced mainly in the Samson narrative (Judg. 13:25; 16:31) and as a home of the spies in the Micah story (Judg. 18:2, 8, 11). Later it was fortified by Rehoboam (2 Chron. 11:10) and resettled after the Babylonian exile (Neh. 11:29). Its location is thought to be that of Sar’ah, thirteen miles west of Jerusalem.

A clan of Caleb in the tribe of Judah descended from Reaiah son of Shobal (1 Chron. 2:53 [KJV: “Zareathites”]; 4:2).

A wadi that flows westward into the southern portion of the Dead Sea, referred to as the Zered Valley (NIV) and the Wadi Zered (NRSV). It was crossed by the Israelites at the end of their wilderness wanderings, thus signifying the end of that period and their preparation to enter into Canaan (Num. 21:12; Deut. 2:13–14). It is likely the same body of water as the Ravine of the Poplars, and it may also be associated with the Brook of the Arabah. It is most likely one of the confluents of Wadi Kerak.

A small Sidonian town (“Sarepta” in Luke 4:26 KJV) where a widow served Elijah a meal with all that was left to her household (1 Kings 17:7–24). Her faith and God’s miraculous provision for her in return during the three years of famine are contrasted to the Israelites’ lack of faith. At the day of the Lord, God promises that the exiles of Israel will be able to extend the western border to this town (Obad. 20).

A location best known for its association with the Israelites’ crossing of the Jordan River. Joshua 3:16 indicates that the Jordan “piled up in a heap” at a town called “Adam,” said to be near Zarethan and a “great distance” from where the Israelites actually crossed. Various locations have been proffered as to the precise position of Zarethan, both on the east and the west sides of the Jordan. The town is mentioned in 1 Kings 4:12 as being in the vicinity of Beth Shan below Jezreel, and in 1 Kings 7:46; 2 Chron. 4:17 as the location in the plain of the Jordan where Huram made castings in clay molds for building the temple.

One of the towns assigned to the tribe of Reuben, said to sit “on the hill in the valley” (Josh. 13:19). It possibly is associated with Chammat ec-Cara, near the hot springs of Macherus.

A location best known for its association with the Israelites’ crossing of the Jordan River. Joshua 3:16 indicates that the Jordan “piled up in a heap” at a town called “Adam,” said to be near Zarethan and a “great distance” from where the Israelites actually crossed. Various locations have been proffered as to the precise position of Zarethan, both on the east and the west sides of the Jordan. The town is mentioned in 1 Kings 4:12 as being in the vicinity of Beth Shan below Jezreel, and in 1 Kings 7:46; 2 Chron. 4:17 as the location in the plain of the Jordan where Huram made castings in clay molds for building the temple.

Both Simeon and Judah had Zerahite clans (Num. 26:13, 20 [KJV: “Zarhites”]), though Simeon is sometimes referred to as “Zohar” (Gen. 46:10; Exod. 6:15). Later Zerahites included Achan, who was stoned to death for taking “devoted things” from Jericho after its defeat (Josh. 7:17–18); David’s military commanders Sibbekai and Maharai (1 Chron. 27:11, 13); and returnees from exile (1 Chron. 9:6). See also Zerah; Zohar.

A location best known for its association with the Israelites’ crossing of the Jordan River. Joshua 3:16 indicates that the Jordan “piled up in a heap” at a town called “Adam,” said to be near Zarethan and a “great distance” from where the Israelites actually crossed. Various locations have been proffered as to the precise position of Zarethan, both on the east and the west sides of the Jordan. The town is mentioned in 1 Kings 4:12 as being in the vicinity of Beth Shan below Jezreel, and in 1 Kings 7:46; 2 Chron. 4:17 as the location in the plain of the Jordan where Huram made castings in clay molds for building the temple.

A location best known for its association with the Israelites’ crossing of the Jordan River. Joshua 3:16 indicates that the Jordan “piled up in a heap” at a town called “Adam,” said to be near Zarethan and a “great distance” from where the Israelites actually crossed. Various locations have been proffered as to the precise position of Zarethan, both on the east and the west sides of the Jordan. The town is mentioned in 1 Kings 4:12 as being in the vicinity of Beth Shan below Jezreel, and in 1 Kings 7:46; 2 Chron. 4:17 as the location in the plain of the Jordan where Huram made castings in clay molds for building the temple.

The head of a clan that was part of the early return to Judah from Babylonian captivity in 539 BC or soon after (Ezra 2:8; Neh. 7:13). The same clan sent Shekaniah and three hundred men at the time of Ezra, around 458 BC (Ezra 8:5 LXX). Six members of this clan were later found guilty of intermarriage (Ezra 10:27). Zattu is also listed as one who sealed the covenant renewal led by Ezra (Neh. 10:14).

The second of the three sons of Ezer, a chief among the descendants of Seir the Horite in Edom (Gen. 36:27; 1 Chron. 1:42).

The second of the two sons of Jonathan, he was a descendant of Judah through the family of Jerahmeel (1 Chron. 2:33).

A revolutionary religious group made up of junior priests from the Jerusalem temple and others who were anti-Roman. Their activities precipitated the war with Rome that led to the destruction of the temple in AD 70. Other revolutionary groups were brigands, Sicarii, and the Fourth Philosophy. Simon, one of Jesus’ disciples, is identified as a “zealot” (Matt. 10:4; Mark 3:18; Luke 6:15; Acts 1:13), but it is not known whether he had been a member of a revolutionary group or whether this was a general term for zeal for his God and nation (cf. Acts 21:20). See also Jewish Parties.

(1) The fourth of the nine sons of Beriah, a descendant of Benjamin and ancestor of Saul (1 Chron. 8:15). (2) The first of the seven sons of Elpaal, a descendant of Benjamin and ancestor of Saul (1 Chron. 8:17). (3) A son of Jeroham, he was among the Benjamite warriors who joined David in Ziklag when he fled from Saul (1 Chron. 12:7). (4) The third of the seven sons of Meshelemiah, a Levitical gatekeeper (1 Chron. 26:2). (5) The son of Asahel and a nephew of Joab, he succeeded his father as an army commander during the time of David (1 Chron. 27:7). (6) One of the nine Levites sent by Jehoshaphat throughout the land to teach the law (2 Chron. 17:8). (7) The son of Ishmael and the leader of the tribe of Judah, he served as chief judge in matters concerning the king during the reign of Jehoshaphat (2 Chron. 19:11). (8) The son of Michael, he returned from exile with Ezra and eighty men from the descendants of Shephatiah (Ezra 8:8). (9) A descendant of Immer who was among those guilty of intermarriage with foreign women during Ezra’s time (Ezra 10:20).

He and another Midianite king, Zalmunna, were killed by Gideon in retaliation for their execution of his brothers (Judg. 8:18–21). The Midianites were known for camel raids into Israel during harvesttime to ravage the land and impoverish the Israelites (Judg. 6:1–6). The psalmist names Zebah and Zalmunna among God’s enemies (Ps. 83:1–11). Israel’s victory over Midian under Gideon was a direct result of Israel’s crying out to God, and the circumstances of the battle strategy were such that God received the glory for the victory. Upon the defeat of Midian, Gideon pursued the two kings and executed them.

The hometown of Pokereth (NIV, NET: Pokereth-Hazzebaim), one of the descendants of the servants of Solomon (Ezra 2:55–57; Neh. 7:57–59) among the returnees from Babylonian captivity. The location of Zebaim is unknown.

The father of the disciples James and John, he was a Galilean fisherman by trade (Mark 1:16–20; Matt. 4:18–22). Zebedee’s sons worked with him in the fishing business, and he seems to have possessed some wealth, as indicated by his ownership of a boat and the use of hired servants (Mark 1:20). His wife’s name appears to have been Salome (cf. Mark 15:40; 16:1; Matt. 27:56).

The daughter of Pedaiah, she was the mother of King Jehoiakim of Judah (2 Kings 23:36). The Qere reading of the MT gives her name as “Zebudah,” and the LXX calls her “Ieldaph.”

A descendant of Nebo, he is listed among those guilty of marrying foreign women during the time of Ezra (Ezra 10:43).

(1) A city in the Valley of Siddim that was attacked and plundered along with Sodom and Gomorrah. Shemeber ruled over it when Abraham rescued the five cities on the plain from Kedorlaomer (Gen. 14:2, 8). Although Zeboyim is always mentioned along with Admah, its exact location is unknown, though it must be within the Valley of Siddim around the area of the Dead Sea. The account of Zeboyim is also recorded in Deut. 29, and reference is made to its destruction in Hos. 11:8. Zeboyim is not to be confused with the Zeboim mentioned in Neh. 11:34. (2) The Valley of Zeboyim, which is a valley facing the desert, was raided by the Philistines while Saul and Jonathan were staying in Gibeah (1 Sam. 13:18). This would place it near Gibeah and Mikmash. The exact valley referenced is unknown.

A town inhabited by the descendants of the Benjamites after the exile, appearing between Hadid and Neballat (Neh. 11:34).

(1) A city in the Valley of Siddim that was attacked and plundered along with Sodom and Gomorrah. Shemeber ruled over it when Abraham rescued the five cities on the plain from Kedorlaomer (Gen. 14:2, 8). Although Zeboyim is always mentioned along with Admah, its exact location is unknown, though it must be within the Valley of Siddim around the area of the Dead Sea. The account of Zeboyim is also recorded in Deut. 29, and reference is made to its destruction in Hos. 11:8. Zeboyim is not to be confused with the Zeboim mentioned in Neh. 11:34. (2) The Valley of Zeboyim, which is a valley facing the desert, was raided by the Philistines while Saul and Jonathan were staying in Gibeah (1 Sam. 13:18). This would place it near Gibeah and Mikmash. The exact valley referenced is unknown.

The daughter of Pedaiah, she was the mother of King Jehoiakim of Judah (2 Kings 23:36). The Qere reading of the MT gives her name as “Zebudah,” and the LXX calls her “Ieldaph.”

The governor of Shechem under the rule of Abimelek (Judg. 9:30). Zebul informed Abimelek that Gaal was intending to lead Shechem to an alliance with Hamor, thus bringing about the destruction of Shechem (9:42–45). Shechem was utterly destroyed, and salt was sown upon its ashes.

The tenth son of Jacob, the sixth from Leah (Gen. 30:20). Upon Zebulun’s birth, Leah said, “God has presented me with a precious gift. This time my husband will treat me with honor, because I have borne him six sons.” The name Zebulun is a play on the Hebrew word for “honor” (zabal ) used here. Little is known of the life of Zebulun, other than the names of his three sons, Sered, Elon, and Jahleel (Gen. 46:14). The descendants of these three sons constituted the main divisions within the tribe in the future (Num. 26:26). The tribe of Zebulun later would be a part of Israel, but not very influential in comparison to some of the others. See also Zebulun, Tribe of.

A title of Elon, one of the minor judges, who was from the land of Zebulun. He led Israel for ten years (Judg. 12:11).

(1) A king of Israel, the son of Jeroboam II (2 Kings 14:29). His reign was cut short at six months due to his assassination by Shallum (15:8–12). (2) The maternal grandfather of King Hezekiah (2 Kings 18:2; 2 Chron. 29:1). (3) A Reubenite listed between Jeiel the chief and Bela son of Azaz (1 Chron. 5:7). (4) A son of Meshelemiah, he was a gatekeeper at the tent of meeting during the reign of David (1 Chron. 9:21; 26:2). He was assigned the North Gate and was considered a wise individual (1 Chron. 26:14).

(5) The ninth of the ten sons of Jeiel and Maakah, in the genealogy of Saul (1 Chron. 9:37). He is called “Zeker” in 1 Chron. 8:31. (6) A Levitical musician who played lyre and harp during the reign of David (1 Chron. 15:18, 20; 16:5). (7) A son of Ishiah (1 Chron. 24:25). (8) The fourth son of Hosah, a gatekeeper (1 Chron. 26:11). (9) The father of Iddo, officer over the half-tribe of Manasseh in Gilead (1 Chron. 27:21).

(10) One of the five officials sent by King Jehoshaphat to teach the law in Judah (2 Chron. 17:7). (11) The father of the prophet Jahaziel (2 Chron. 20:14). (12) A son of King Jehoshaphat (2 Chron. 21:2). (13) A prophet, the son of Jehoiada the priest (2 Chron. 24:20). During the reign of Joash, he was stoned after prophesying against the people. He probably is the person mentioned in Matt. 23:35 // Luke 11:51, even though there is confusion about his genealogy. (14) A prophet who instructed King Uzziah in reverence and obedience to God (2 Chron. 26:5). (15) A Levite during the reign of Hezekiah, descended from Asaph (2 Chron. 29:13). (16) A Kohathite Levite who supervised temple repairs during the reforms of King Josiah (2 Chron. 34:12). (17) A temple administrator under King Josiah (2 Chron. 35:8).

(18) A prophet contemporary with Haggai and Ezra (Ezra 5:1). He was the son of Berekiah, a grandson of Iddo, and the head of Iddo’s priestly line (Zech. 1:1; Ezra 5:1; Neh. 12:16). His career as a prophet began in the second year of Darius (Zech. 1:1). (See also Zechariah, Book of.) (19) Returned from exile with Ezra and 150 men from the descendants of Parosh (Ezra 8:3). (20) The son of Bebai, he returned from exile with Ezra and twenty-eight men of the descendants of Bebai (Ezra 8:11). (21) One of the nine leaders sent by Ezra to Kasiphia to bring Levites back to Jerusalem to serve in the temple (Ezra 8:16). He is probably also one of the thirteen men who stood beside Ezra for the reading of the law (Neh. 8:4).

(22) One of the descendants of Elam listed among those guilty of marrying a foreign woman during the time of Ezra (Ezra 10:26). (23) An ancestor of Athaiah, one of the Judahite provinicial leaders who returned from exile (Neh. 11:4). (24) An ancestor of Maaseiah, one of the Judahite provinicial leaders who returned from exile (Neh. 11:5). (25) An ancestor of Adaiah, one of the family heads among the priests who returned from exile (Neh. 11:12). (26) The son of Jonathan, he was one of the priests who played trumpets at the dedication of the Jerusalem wall at the time of Nehemiah (Neh. 12:35, 41).

The ninth of the ten sons of Jeiel and Maakah, in the genealogy of Saul (1 Chron. 8:31). He is called “Zechariah” in 1 Chron. 9:37.

One of the towns that marked the northern border of Israel (Num. 34:8; Ezek. 47:15). It has been suggested that the ruins of Sudud are the remains of this town, but it is uncertain.

(1) The son of Kenaanah, he was one of the four hundred prophets who falsely prophesied that God would give success to King Ahab and King Jehoshaphat in their proposed military campaign against Ramoth Gilead (1 Kings 22:11). He was opposed by the prophet Micaiah son of Imlah. (2) The son of Maaseiah, he was a false prophet during the time of Jeremiah. Jeremiah prophesied that he, along with another false prophet, Ahab, would be handed over to King Nebuchadnezzar, who would put them to death (Jer. 29:21). (3) The son of Hananiah, he was a court official during the days of Jeremiah (Jer. 36:12). He was present for the reading of Jeremiah’s scroll. (4) One of the officials who sealed the postexilic covenant agreement of the people (Neh. 10:1 [KJV: “Zidkijah”]). His name appears second to Nehemiah’s, which implies some importance. (5) The last king of Judah. Named “Mattaniah” at birth, he was the youngest son of Josiah and Hamutal (2 Kings 24:18; Jer. 1:3). Zedekiah was renamed when Nebuchadnezzar placed him on the throne and made him swear a covenant before God (2 Chron. 36:13). He was twenty-one years old when he was given the throne, after Nebuchadnezzar deposed his nephew Jehoiachin. He ruled nine years, and then he rebelled against Nebuchadnezzar, and war ensued for two years. He also refused to follow the rule of the prophet Jeremiah (2 Chron. 36:12). He was considered “evil in the eyes of the Lord,” along with all the ruling parties of priests and officials during his reign.

Midianite leaders whom the Ephraimites killed. After Gideon and his three hundred soldiers had miraculously routed the Midianite army, Gideon directed the Ephraimites to cut off the fleeing Midianites at the Jordan River. The Ephraimites were successful and captured Oreb and Zeeb, whom they put to death at the rock of Oreb and the winepress of Zeeb respectively (Judg. 7:19–25). Gideon later claimed that the Ephraimites’ killing of Oreb and Zeeb was greater than his own accomplishments in the battle (Judg. 8:1–3). See also Ps. 83:11; Isa. 10:26.

The ninth of the ten sons of Jeiel and Maakah, in the genealogy of Saul (1 Chron. 8:31). He is called “Zechariah” in 1 Chron. 9:37.

A town in Benjamin where Saul and Jonathan were buried (2 Sam. 21:14). It was the burial grounds of the family of Kish, Saul’s father, and probably was Saul’s birthplace.

A town in Benjamin where Saul and Jonathan were buried (2 Sam. 21:14). It was the burial grounds of the family of Kish, Saul’s father, and probably was Saul’s birthplace.

An Ammonite listed among David’s famous thirty warriors (2 Sam. 23:37; 1 Chron. 11:39).

The son of Hepher, he was the leader of a Manassite family that was left without male heirs (Num. 26:33; 1 Chron. 7:15). Upon his death in the wilderness, his five daughters approached Moses and asked that they might inherit their father’s allotment (Num. 27:1–4). Moses brought their case before God, who granted their request and then amended the law to include the right of female inheritance (Num. 27:5–11). Later, it was also mandated that they marry within the tribe so that the tribal land did not go outside the tribe of Manasseh (Num. 36; cf. Josh. 17).

The KJV transliteration of the Greek word zēlōtēs, applied to Simon the Zealot in Luke 6:15; Acts 1:13. The Greek rendering of the Aramaic equivalent, Kananaios, is used in Matt. 10:4; Mark 3:18 (KJV: “Canaanite”; NRSV: “Cananaean”; NIV: “Zealot”). See also Zealots.

A place on the border of Benjamin, near Rachel’s tomb, where Saul was to meet two men who would tell him where his lost donkeys were (1 Sam. 10:2). Samuel prophesied this meeting right after he anointed Saul with oil. There is some question about the possible corruption of the text, including the LXX text regarding this word.

(1) A town in the allotment of Benjamin, appearing between Beth Arabah and Bethel (Josh. 18:22). This town has been identified as the modern ruins of Khirbet es-Samra, about four miles north of Jericho. (2) A mountain in Ephraim from which King Abijah of Judah addressed Jeroboam during their war (2 Chron. 13:4). Following this encounter, Jeroboam never regained his political strength.

There has been conjecture that the town (#1) and the mountain (#2) must be near each other and that they have been named after the Zemarites.

A tribe named in the Table of Nations as being descended from Canaan (Gen. 10:18; 1 Chron. 1:16). This Phoenician tribe possibly appears in the Amarna tablets (1400 BC), which refer to a town named “Zemar” or “Zumur,” a very important town that disappeared. They are thought to have lived along the western base of the Lebanon range.

A tribe named in the Table of Nations as being descended from Canaan (Gen. 10:18; 1 Chron. 1:16). This Phoenician tribe possibly appears in the Amarna tablets (1400 BC), which refer to a town named “Zemar” or “Zumur,” a very important town that disappeared. They are thought to have lived along the western base of the Lebanon range.

The first of the nine sons of Beker, from the tribe of Benjamin (1 Chron. 7:8).

A town in the Shephelah, the western foothills of Judah, referenced as being next to Hadashah (Josh. 15:37). This pastureland would have been ideal for flocks. It has been associated with Zaanan, which appears in Mic. 1:11, being described as the same region. The exact site of this town has not been identified by modern archaeology.

A disciple in the early church who traveled with Apollos (Titus 3:13). Paul used “the lawyer” as a title for him, thus indicating that he was a Jewish scribe who continued to use the title after conversion. Paul urged Titus to supply Zenas and Apollos for their journey.

(1) The priest second in rank to the high priest during the fall of Jerusalem (2 Kings 25:18). He was operative during the days of the prophet Jeremiah, and as a member of the “patriotic” party he openly opposed Jeremiah. He and Pashhur were sent by King Zedekiah to ask Jeremiah about the fate of Judah, which was under attack from King Nebuchadnezzar of Babylon (Jer. 21:1–2). Upon hearing from Jeremiah the bad news of long-term foreign occupation, Zephaniah read to him a letter from Shemaiah, asking why Jeremiah had not been reprimanded and punished (Jer. 29:24–29). Zephaniah eventually was taken by Nebuzaradan to Nebuchadnezzar at Riblah, where he was executed (Jer. 52:27). (2) An ancestor of Heman the Kohathite, a temple musician during the reign of David (1 Chron. 6:36). (3) A prophet during the reign of King Josiah of Judah (see also Zephaniah, Book of). (4) The father of Josiah, at whose house the prophet Zechariah met three exiles returned from Babylon (Zech. 6:9–10, 14).

A Canaanite city destroyed by the Israelites after the death of Joshua (Judg. 1:17) and renamed “Hormah.” See also Hormah.

A valley near Mareshah in the west of Judah where Asa defeated Zerah the Cushite (2 Chron. 14:10). There is no name resembling this found at the site of Mareshah. It has been identified with both Wadi el-’Afranj and Wadi Safieh, with most agreeing on the latter.

A descendant of Esau through Eliphaz (Gen. 36:11; 1 Chron. 1:36). One of the clans of the Edomites derives its name from Zepho (Gen. 36:15). The two spellings probably derive from the visual similarity of the final Hebrew letter in each name, yod and waw.

A descendant of Esau through Eliphaz (Gen. 36:11; 1 Chron. 1:36). One of the clans of the Edomites derives its name from Zepho (Gen. 36:15). The two spellings probably derive from the visual similarity of the final Hebrew letter in each name, yod and waw.

(1) The first of the seven sons of Gad, he was the namesake of the Zephonite clan (Gen. 46:16 [KJV, NRSV: “Ziphion”]; Num. 26:15). (2) Baal Zephon (“Baal of the north”), a site across the Red Sea where God ordered the Israelites to camp in order to entice Pharaoh into pursuing them (Exod. 14:2, 9; cf. Num. 33:7).

A clan in the tribe of Gad, descended from Zephon (Num. 26:15).

A fortified town in Naphtali listed between Ziddim and Hammath, two known places (Josh. 19:35). If the list is geographically ordered, it was on the western slopes of the Sea of Galilee.

(1) An Edomite descendant of Esau through Ishmael’s daughter Basemath (Gen. 36:13, 17; 1 Chron. 1:37). (2) The father of the Edomite king Jobab (Gen. 36:33; 1 Chron. 1:44). (3) The younger of the twin sons born to Tamar by her father-in-law, Judah (Gen. 38:30), he is the namesake of the Zerahite clan (Num. 26:20) and an ancestor of Achan (Josh. 7:1, 18). He and his brother, Perez, are listed in the genealogy of Jesus (Matt. 1:3). (4) A son of Simeon (Num. 26:13; 1 Chron. 4:24), elsewhere referred to as “Zohar” (Gen. 46:10; Exod. 6:15). (5) A descendant of Levi (1 Chron. 6:21). (6) An ancestor of Asaph, a temple musician during the reign of David (1 Chron. 6:41). (7) The Cushite leader of Egypt who attempted to conquer Judah under the reign of Asa. Asa and his army defeated Zerah in the Valley of Zephathah, and the men of Judah took a large amount of plunder. Zerah is possibly one of the Osorkons known to have ruled Egypt (2 Chron. 14:9).

(1) The son of Uzzi, he was a descendant of Aaron and an ancestor of Ezra (1 Chron. 6:6, 51; Ezra 7:4). (2) The father of Eliehoenai, who returned from exile with Ezra and two hundred men of the descendants of Pahath-Moab (Ezra 8:4).

Both Simeon and Judah had Zerahite clans (Num. 26:13, 20 [KJV: “Zarhites”]), though Simeon is sometimes referred to as “Zohar” (Gen. 46:10; Exod. 6:15). Later Zerahites included Achan, who was stoned to death for taking “devoted things” from Jericho after its defeat (Josh. 7:17–18); David’s military commanders Sibbekai and Maharai (1 Chron. 27:11, 13); and returnees from exile (1 Chron. 9:6). See also Zerah; Zohar.

A wadi that flows westward into the southern portion of the Dead Sea, referred to as the Zered Valley (NIV) and the Wadi Zered (NRSV). It was crossed by the Israelites at the end of their wilderness wanderings, thus signifying the end of that period and their preparation to enter into Canaan (Num. 21:12; Deut. 2:13–14). It is likely the same body of water as the Ravine of the Poplars, and it may also be associated with the Brook of the Arabah. It is most likely one of the confluents of Wadi Kerak.

The hometown of Jeroboam, in the area of Ephraim (1 Kings 11:26). There is a possibility, according to the LXX, that it is a strong town in Ephraim, or it can be identified with Zarthan in the Jordan Valley of Ephraim.

The hometown of Jeroboam, in the area of Ephraim (1 Kings 11:26). There is a possibility, according to the LXX, that it is a strong town in Ephraim, or it can be identified with Zarthan in the Jordan Valley of Ephraim.

A location best known for its association with the Israelites’ crossing of the Jordan River. Joshua 3:16 indicates that the Jordan “piled up in a heap” at a town called “Adam,” said to be near Zarethan and a “great distance” from where the Israelites actually crossed. Various locations have been proffered as to the precise position of Zarethan, both on the east and the west sides of the Jordan. The town is mentioned in 1 Kings 4:12 as being in the vicinity of Beth Shan below Jezreel, and in 1 Kings 7:46; 2 Chron. 4:17 as the location in the plain of the Jordan where Huram made castings in clay molds for building the temple.

A town in the path of the Midianites as they fled from Gideon and his army (Judg. 7:22 [KJV: “Zererath”]). It is possibly the same town as Zarethan and has been identified as Ain Zahrah.

A town in the path of the Midianites as they fled from Gideon and his army (Judg. 7:22 [KJV: “Zererath”]). It is possibly the same town as Zarethan and has been identified as Ain Zahrah.

The wife of Haman, she encouraged him to conspire against Mordecai (Esther 5:9–14; 6:12–14).

One of the four sons of Helah of the tribe of Judah (1 Chron. 4:7).

One of the towns assigned to the tribe of Reuben, said to sit “on the hill in the valley” (Josh. 13:19). It possibly is associated with Chammat ec-Cara, near the hot springs of Macherus.

The second of the six sons of Jeduthun, he was one of the musical prophets during the reign of David (1 Chron. 25:3). In 1 Chron. 25:11 he is called “Izri” (see NIV mg.). See also Izri.

A Benjamite ancestor of Kish, the father of King Saul (1 Sam. 9:1).

The mother of Jeroboam, the first king of Israel in the divided monarchy (1 Kings 11:26).

A Jewish leader immediately after the exile who in 539/538 BC or soon after led Jewish exiles back from Babylon to Jerusalem (Ezra 2:1–6:22; Haggai; Zech. 4:1–14).

Cyrus the Great defeated Babylon in 539 BC and then issued a decree allowing Babylon’s vassals to return to their homelands and rebuild their temples (2 Chron. 36:22–23; Ezra 1:1–4). Zerubbabel led the first contingent to Jerusalem and then headed up the effort to rebuild the temple to Yahweh in Jerusalem. Zerubbabel saw to the immediate construction of the altar, which allowed sacrificial ritual to resume. However, after running into opposition from the Samaritans, the rebuilding of the temple proper was delayed. God sent Haggai and Zechariah to revitalize the effort, and in 515 BC the second temple finally was completed.

Zerubbabel was the Persian-appointed governor of Judah (Hag. 1:1). He was a descendant of Shealtiel. Sometimes the text implies he is Shealtiel’s son, though 1 Chron. 3:19 says that he is the son of Shealtiel’s brother Pedaiah, another of Jehoiachin’s sons. Whatever the precise connection, there is no doubt that Zerubbabel was a Davidic descendant. The prophets Zechariah and Haggai both speak of Zerubbabel in messianic terms (Haggai; Zech. 4:1–14). Eventually, he simply disappears from the historical record. Some speculate that the Persians removed him because of the high expectation that surrounded him as a son of David. However, he was the governor of Judah, not the ultimate Messiah. A greater one, one of his descendants (Matt. 1:12–13; Luke 3:27), would be the true Messiah—Jesus Christ.

The mother of Joab, Abishai, and Asahel, the former two men close to David in his campaigns, and the third said to be as swift as a gazelle (2 Sam. 2:18). She is said to be a sister of David, which would account for her sons’ closeness to David (1 Chron. 2:16). She is mentioned only in reference to her three sons, whose father is not named.

The second of the three sons of Ladan, from the clan of Gershon of the tribe of Levi. Zetham was a manager of the temple treasuries (1 Chron. 23:8; 26:22).

The fifth of the seven sons of Bilhan, from the tribe of Benjamin (1 Chron. 7:10).

One of the seven personal attendants of the Persian king Xerxes (Ahasuerus), whom he commanded to bring Queen Vashti to his banquet (Esther 1:10). Since he worked with the harem, he was a eunuch.

The king of the Greek pantheon. When Barnabas and Paul were in Lystra, Paul healed a man who was born unable to walk. When the people saw it, they were confused and thought that Barnabas was the incarnation of Zeus, and Paul of the god Hermes, one of Zeus’s many offspring. The priest of Zeus in Lystra, joined by a crowd, even wanted to offer sacrifices to the two men. Upon hearing of their intentions, Paul and Barnabas tore their clothes in dismay and stopped the crowd from proceeding (Acts 14:8–18).

One of Gad’s tribal leaders who is recorded as living in the vicinity of Bashan (1 Chron. 5:13).

A servant in Saul’s house who played a role in the court history of David recorded in 2 Sam. 9:2–12; 16:1–3; 19:17–29. David sought to show kindness to Saul’s house, and Ziba informed him of a crippled son of Jonathan, Mephibosheth. By David’s command, Ziba was charged with providing for Mephibosheth. Later, as David was fleeing for his life from Absalom, Ziba arrived with provisions. Ziba wrongly told him that Mephibosheth stayed behind to regain Saul’s throne. David then gave all of Mephibosheth’s property to Ziba. After David returned victorious, Mephibosheth said that he unwillingly stayed behind because he was crippled. So David commanded that half of Mephibosheth’s property be given back to him; however, Mephibosheth told David to let Ziba keep it all, as David’s return was sufficient reward.

Grandfather of Esau’s wife Oholibamah through his son (or daughter) Anah (Gen. 36:2). Since Hebrew bat can mean either “daughter” or “granddaughter,” it is unclear whether in Gen. 36:2 Anah is identified as the “daughter” (bat) of Zibeon (KJV, NKJV, ESV), or whether Oholibamah is instead being described as the daughter of Anah (a man) and the “grandaughter [bat] of Zibeon” (NIV, NLT, NET). Zibeon is described as a son of Seir the Horite (Gen. 36:20; 1 Chron. 1:38), but also as a Hivite (Gen. 36:2). This may indicate either a textual error or that originally two persons named “Zibeon” were in view.

A leader in the tribe of Benjamin, he was the second of seven sons born in Moab to Shaharaim and his wife Hodesh, after Shaharaim had divorced Hushim and Baara (1 Chron. 8:9).

The mother of Joash, the king of Judah after the reign of Athaliah. Zibiah was from Beersheba (2 Kings 12:1; 2 Chron. 24:1).

(1) The third of the three sons of Izhar the Levite (Exod. 6:21). (2) The second of the nine sons of Shimei the Benjamite (1 Chron. 8:19). (3) The fifth of the eleven sons of Shashak the Benjamite (1 Chron. 8:23). (4) The sixth of the six sons of Jeroham the Benjamite (1 Chron. 8:27). (5) The son of Asaph the Levite (1 Chron. 9:15). (6) One of the sons of Eliezer the Levite, he was among those in charge of treasuries for “things dedicated” by King David (1 Chron. 26:25). (7) The father of Eliezer, officer over the Reubenites during the reign of King David (1 Chron. 27:16). (8) The father of Amasiah the Judahite, commander of a family of warriors in the service of King Jehoshaphat (2 Chron. 17:16). (9) The father of Elishaphat, a unit commander among those who collaborated with the priest Jehoiada to return the monarchy to the house of David (2 Chron. 23:1). (10) An Ephraimite warrior in King Pekah’s army who killed King Ahaz’s son Maaseiah and two of his high-ranking officials, Azrikam and Elkanah (2 Chron. 28:7). (11) The father of Joel, a Benjamite provincial leader (Neh. 11:9). (12) The head of the priestly family of Abijah in the days of Joiakim (Neh. 12:17).

(1) The third of the three sons of Izhar the Levite (Exod. 6:21). (2) The second of the nine sons of Shimei the Benjamite (1 Chron. 8:19). (3) The fifth of the eleven sons of Shashak the Benjamite (1 Chron. 8:23). (4) The sixth of the six sons of Jeroham the Benjamite (1 Chron. 8:27). (5) The son of Asaph the Levite (1 Chron. 9:15). (6) One of the sons of Eliezer the Levite, he was among those in charge of treasuries for “things dedicated” by King David (1 Chron. 26:25). (7) The father of Eliezer, officer over the Reubenites during the reign of King David (1 Chron. 27:16). (8) The father of Amasiah the Judahite, commander of a family of warriors in the service of King Jehoshaphat (2 Chron. 17:16). (9) The father of Elishaphat, a unit commander among those who collaborated with the priest Jehoiada to return the monarchy to the house of David (2 Chron. 23:1). (10) An Ephraimite warrior in King Pekah’s army who killed King Ahaz’s son Maaseiah and two of his high-ranking officials, Azrikam and Elkanah (2 Chron. 28:7). (11) The father of Joel, a Benjamite provincial leader (Neh. 11:9). (12) The head of the priestly family of Abijah in the days of Joiakim (Neh. 12:17).

One of the fortified cities allotted to Naphtali (Josh. 19:35). It has been identified with Chattin, a modern city five miles northwest of Tiberias.

(1) The son of Kenaanah, he was one of the four hundred prophets who falsely prophesied that God would give success to King Ahab and King Jehoshaphat in their proposed military campaign against Ramoth Gilead (1 Kings 22:11). He was opposed by the prophet Micaiah son of Imlah. (2) The son of Maaseiah, he was a false prophet during the time of Jeremiah. Jeremiah prophesied that he, along with another false prophet, Ahab, would be handed over to King Nebuchadnezzar, who would put them to death (Jer. 29:21). (3) The son of Hananiah, he was a court official during the days of Jeremiah (Jer. 36:12). He was present for the reading of Jeremiah’s scroll. (4) One of the officials who sealed the postexilic covenant agreement of the people (Neh. 10:1 [KJV: “Zidkijah”]). His name appears second to Nehemiah’s, which implies some importance. (5) The last king of Judah. Named “Mattaniah” at birth, he was the youngest son of Josiah and Hamutal (2 Kings 24:18; Jer. 1:3). Zedekiah was renamed when Nebuchadnezzar placed him on the throne and made him swear a covenant before God (2 Chron. 36:13). He was twenty-one years old when he was given the throne, after Nebuchadnezzar deposed his nephew Jehoiachin. He ruled nine years, and then he rebelled against Nebuchadnezzar, and war ensued for two years. He also refused to follow the rule of the prophet Jeremiah (2 Chron. 36:12). He was considered “evil in the eyes of the Lord,” along with all the ruling parties of priests and officials during his reign.

Two ancient city-states of the Phoenicians that have a long and well-documented history predating many of the events in the Bible. Genesis 10:15 notes that Sidon was a son of Canaan, likely hinting at the importance of this city for the Canaanites. Several times in the Bible the term “Sidon” or “Sidonians” serves as an alternate name for the Phoenicians or Canaanites and usually refers to the southern part of this northern neighbor. There was much social and political interaction between Sidon and Tyre and the kingdoms of Israel and Judah, including Solomon’s marriage to several women from Sidon (1 Kings 11:1) and the Omride dynasty’s treaties and intermarriage with the Phoenicians (16:31). For much of the tenth through seventh centuries BC, Israel and the Phoenicians were close economic allies, with Israel providing materials for trade, and the cities of Sidon and Tyre offering the transport of those goods in their famed ships. Like Israel, Sidon and Tyre suffered under the expansions of the Assyrians and the Babylonians. Both Sidon and Tyre often were recipients of the OT prophets’ ire. Tyre especially was subject to many prophetic denouncements of which Ezekiel’s is an archtype (Ezek. 26:1–28:19). Ezekiel prophesied the total destruction of the city. Both cities had special cultic centers that advocated various versions of Baal worship and attempted to propagate their religion, as demonstrated by the actions of Jezebel, the wife of King Ahab and daughter of the king of Sidon.

Tyre and Sidon continued to be significant cities under Roman rule during the NT period. Jesus went to these two locations and condemned Jewish cities by saying that even the pagan Tyre and Sidon would have repented if they had witnessed miracles he had performed around them (Matt. 11:20–23). Paul also traveled to Tyre, staying there for seven days during a missionary journey (Acts 21:3–4).

An important architectural form in the ancient Near East, the ziggurat was a stepped structure made of mud-brick and built on a raised platform. Similar to a pyramid, except with a platform at the top, the ziggurat was thought to span heaven and earth and as such was used as an artificial mountain for the worship of deities. Many believe that the tower of Babel was a ziggurat (Gen. 11:1–9).

(1) One of the ancestors of the temple servants (Nethinim) who returned to Jerusalem after the Babylonian captivity under the leadership of Zerubbabel in 539 BC or soon after (Ezra 2:43; Neh. 7:46). The fact that many of the names in the list are foreign has led to the belief that they were originally prisoners of war who were pressed into service to perform menial tasks as they assisted the Levites. (2) With Gishpa, Ziha was in charge of the temple servants living on the hill of Ophel at the time of Nehemiah (Neh. 11:21).

A town in the Negev of Judah, originally given to the tribe of Simeon during the settlement of Canaan (Josh. 15:31; 19:5). This town subsequently was taken by the Philistines, only later to come into focus as the town given to David by Achish king of Gath (1 Sam. 27:6). David and his six hundred men stayed at Ziklag for a year and four months. During this time, David and his men joined Achish in battle against Saul. While David and his men were out with Achish, Ziklag was overrun, plundered, and burned by marauding Amalekites (1 Sam. 30:1). David quickly caught the Amalekites and saved Ziklag’s inhabitants. Ziklag is also the location where David received the news of Saul’s death (2 Sam. 1:1–4). Ziklag is said to have been resettled under Nehemiah after the Babylonian captivity (Neh. 11:28). Current archaeology has proposed several possible excavations of Ziklag, but none has been shown conclusively to be the biblical Ziklag.

(1) The third of the three sons of Izhar the Levite (Exod. 6:21). (2) The second of the nine sons of Shimei the Benjamite (1 Chron. 8:19). (3) The fifth of the eleven sons of Shashak the Benjamite (1 Chron. 8:23). (4) The sixth of the six sons of Jeroham the Benjamite (1 Chron. 8:27). (5) The son of Asaph the Levite (1 Chron. 9:15). (6) One of the sons of Eliezer the Levite, he was among those in charge of treasuries for “things dedicated” by King David (1 Chron. 26:25). (7) The father of Eliezer, officer over the Reubenites during the reign of King David (1 Chron. 27:16). (8) The father of Amasiah the Judahite, commander of a family of warriors in the service of King Jehoshaphat (2 Chron. 17:16). (9) The father of Elishaphat, a unit commander among those who collaborated with the priest Jehoiada to return the monarchy to the house of David (2 Chron. 23:1). (10) An Ephraimite warrior in King Pekah’s army who killed King Ahaz’s son Maaseiah and two of his high-ranking officials, Azrikam and Elkanah (2 Chron. 28:7). (11) The father of Joel, a Benjamite provincial leader (Neh. 11:9). (12) The head of the priestly family of Abijah in the days of Joiakim (Neh. 12:17).

One of the two wives of Lamech, a descendant of Cain, she bore a son, Tubal-Cain, and a daughter, Naamah (Gen. 4:19, 22).

(1) A descendant of Benjamin (1 Chron. 8:20). (2) A leader of Manasseh who deserted Saul to join forces with David at Ziklag (1 Chron. 12:20).

The maidservant of Leah, she was given to Jacob to provide children (Gen. 30:9–12). Zilpah was initially given to Leah by her father, Laban (Gen. 29:24). Zilpah gave birth to Gad and Asher (Gen. 35:26).

(1) A descendant of Benjamin (1 Chron. 8:20). (2) A leader of Manasseh who deserted Saul to join forces with David at Ziklag (1 Chron. 12:20).

(1) A Gershonite Levite descended through Libni (1 Chron. 6:20). (2) A Gershonite Levite descended through Shimei (1 Chron. 6:42). It is unclear which Zimmah was the father of Joah (2 Chron. 29:12).

The oldest of the six sons of the union between Abraham and Keturah (Gen. 25:2; 1 Chron. 1:32). He is thought to have settled in the east. There have been speculations about the exact location of his settling based on names found in Ptolemy and Pliny and other ancient manuscripts, but no firm conclusions have been reached.

(1) The son of Salu, the leader of a Simeonite family. He brought a Midianite woman, Kozbi, into the Israelite camp, for which the zealous Phinehas killed them both (Num. 25:6–8, 14–15). (2) An ancestor of Achan, who angered God and was stoned to death for stealing “devoted things” from the vanquished Jericho (Josh. 7:1, 17–18; 1 Chron. 2:6). (3) A military officer of King Elah of Israel, he killed the king and usurped the throne. In doing so, he fulfilled the prophecy of Jehu against Baasha, the father of Elah. Zimri reigned for only seven days before he committed suicide in the face of another military coup led by Omri (1 Kings 16:8–20). (4) A descendant of Saul, from the tribe of Benjamin (1 Chron. 8:36; 9:42). (5) A region somewhere to the east of Israel, its kings were among those prophesied by Jeremiah to drink the cup of God’s wrath (Jer. 25:25).

(1) The son of Shiphi, he was a clan leader of Simeon (1 Chron. 4:37). (2) The second of the four sons of Shimei, a Gershonite Levite (1 Chron. 23:10–11). In the Hebrew text his name is spelled “Zina” in v. 10 and “Zizah” in v. 11 (followed by KJV, NRSV, NET), but one Hebrew manuscript and the LXX write both as “Ziza” (followed by the NIV). (3) The third of four children born to King Rehoboam and Maakah (2 Chron. 11:20).

Jerusalem was held by the Jebusites, who mocked David’s forces. But David captured the city, which from then on bore the title “City of David,” also called “fortress of Zion” (2 Sam. 5:5–9). David made it his capital. Later, Solomon built the temple there, making it also the religious center of the nation (1 Kings 8:1–14). “Zion” (of uncertain meaning) sometimes is a designation for the city of Jerusalem. It is said to have towers, ramparts, and citadels (Ps. 48:12–13), and Jeremiah prophesied its razing (Jer. 26:18). But it is also a designation for the mountain on which the city is built (Isa. 24:23; Zech. 8:3).

Since the God of Israel has a special relationship with Israel and its king, God’s purposes for the world often are couched in terms of Mount Zion. God set his king on Mount Zion (Ps. 2:6). The psalmist praises God, who has established Zion “forever” (Ps. 48:1–8). It is there that God is said to reign (Isa. 24:23). Nevertheless, the king on David’s throne and the inhabitants of Zion can be censured by God and found wanting (Amos 6:1). In fact, it is precisely because God identifies with the city that the people bear particular responsibility to represent his character. Thus, the time came when Zion was indeed “plowed like a field” (Mic. 3:12). Lamentations mourns Zion’s destruction numerous times. After God’s people spent a period of time in exile, God brought them back to Zion (Ps. 126). Although the ancient city was again destroyed by the Romans, Zion has become in the NT a symbol of the present heavenly dwelling place of God, entered into by faith (Heb. 12:22), and the future destiny of the saints (Rev. 14:1).

A town allotted to the tribe of Judah in the hill country (Josh. 15:54). It is most likely four and one-half miles north-northeast of Hebron, at the site of modern Si’air.

(1) A town in the southern Negev allotted to the tribe of Judah (Josh. 15:24). This town is connected with Sufah and is said to be close to the ascent of Akrabbim (Scorpion Pass). (2) A town in the hill country near Carmel and Juttah allotted to the tribe of Judah (Josh. 15:55). David hid from Saul in the “Desert of Ziph” (1 Sam. 23:14–15), which was likely the region east of Ziph. David was betrayed by the Ziphites at this time (Ps. 54 superscription [KJV: “Ziphims”]). Saul was on his way to Ziph when David and Abishai crept into his camp at night and confiscated Saul’s spear and water jug (1 Sam. 26:2). This town was later fortified by Rehoboam (2 Chron. 11:8). It is associated with Tell Ziph, approximately five miles southeast of Hebron. (3) A grandson of Caleb, in the tribe of Judah (1 Chron. 2:42). (4) The first of the four sons of Jehallelel, in the tribe of Judah (1 Chron. 4:16).

The second of the four sons of Jehallelel, in the tribe of Judah (1 Chron. 4:16).

(1) A town in the southern Negev allotted to the tribe of Judah (Josh. 15:24). This town is connected with Sufah and is said to be close to the ascent of Akrabbim (Scorpion Pass). (2) A town in the hill country near Carmel and Juttah allotted to the tribe of Judah (Josh. 15:55). David hid from Saul in the “Desert of Ziph” (1 Sam. 23:14–15), which was likely the region east of Ziph. David was betrayed by the Ziphites at this time (Ps. 54 superscription [KJV: “Ziphims”]). Saul was on his way to Ziph when David and Abishai crept into his camp at night and confiscated Saul’s spear and water jug (1 Sam. 26:2). This town was later fortified by Rehoboam (2 Chron. 11:8). It is associated with Tell Ziph, approximately five miles southeast of Hebron. (3) A grandson of Caleb, in the tribe of Judah (1 Chron. 2:42). (4) The first of the four sons of Jehallelel, in the tribe of Judah (1 Chron. 4:16).

(1) The first of the seven sons of Gad, he was the namesake of the Zephonite clan (Gen. 46:16 [KJV, NRSV: “Ziphion”]; Num. 26:15). (2) Baal Zephon (“Baal of the north”), a site across the Red Sea where God ordered the Israelites to camp in order to entice Pharaoh into pursuing them (Exod. 14:2, 9; cf. Num. 33:7).

(1) A town in the southern Negev allotted to the tribe of Judah (Josh. 15:24). This town is connected with Sufah and is said to be close to the ascent of Akrabbim (Scorpion Pass). (2) A town in the hill country near Carmel and Juttah allotted to the tribe of Judah (Josh. 15:55). David hid from Saul in the “Desert of Ziph” (1 Sam. 23:14–15), which was likely the region east of Ziph. David was betrayed by the Ziphites at this time (Ps. 54 superscription [KJV: “Ziphims”]). Saul was on his way to Ziph when David and Abishai crept into his camp at night and confiscated Saul’s spear and water jug (1 Sam. 26:2). This town was later fortified by Rehoboam (2 Chron. 11:8). It is associated with Tell Ziph, approximately five miles southeast of Hebron. (3) A grandson of Caleb, in the tribe of Judah (1 Chron. 2:42). (4) The first of the four sons of Jehallelel, in the tribe of Judah (1 Chron. 4:16).

A landmark on the northern border of Canaan as described in Num. 34:9. This apparently was replaced by Hazer Hattikon after the Babylonian exile (Ezek. 47:16–17).

The father of Balak king of Moab, who hired the prophet Balaam to curse the Israelites during the exodus (Num. 22:1–6).

The daughter of Reuel (Jethro), the Midianite priest for whom Moses worked. She became the wife of Moses, bearing him two sons, Gershom and Eliezer. Zipporah quarreled with Moses over the necessity of circumcision, calling Moses a “bridegroom of blood” (Exod. 4:25). She was sent back to Midian before Moses returned to Egypt, but later she stayed with the migrating Israelites on their way to the promised land (18:2–5). There is much speculation around whether Zipporah was the Cushite woman who was the source of Miriam and Aaron’s opposition to Moses (see Num. 12:1).

A musical instrument consisting of many strings stretched over a shallow wooden sounding board. It was one of the instruments used to play music for the worship of the golden statue made by King Nebuchadnezzar (Dan. 3:5, 7, 10, 15).

The third of the three sons of Uzziel, a Levite (Exod. 6:22).

Because calendars are culturally constructed systems, there are several important differences between the modern calendar and the calendars used in biblical times. When dealing with ancient Jewish and early Christian sources, we can reconstruct complete calendar systems. However, the Bible itself, written over many centuries, employs several calendar systems and systems of dating. No single normative calendar system emerges from biblical materials. Nevertheless, many aspects of life in biblical Israel depended on the use of calendars, which regulated religious festivals, agricultural activity, various aspects of the legal system, and the recording of historical events.

Measurement of Time in Antiquity

There were several methods of reckoning time in antiquity. Some units of time corresponded to the observation of celestial phenomena (see Gen. 1:14), such as the rising and setting of the sun (defining the day), the waxing and waning of the moon (the lunar month), the ascension of the sun in the sky at noon (the solar year). Other measurements of time were defined by the agricultural cycle, including planting and the beginning and end of the harvest (see Exod. 23:16; Ruth 1:22). An agricultural scheme serves as the basis of the Gezer Calendar, an important archaeological object of the tenth century BC unearthed about thirty miles northwest of Jerusalem. The Gezer Calendar divides the year into eight periods of one or two months, each of which corresponds to the planting, tending, and harvest of various crops. Still other units of time, such as the seven-day week and the lunisolar year (see below), were derived by counting or calculation and did not correspond to any observable celestial or terrestrial phenomena.

The division of days into hours and minutes is possible in modern times because of mechanical and electronic timepieces. Without these devices, divisions of time shorter than the day would have been approximations at best. Biblical texts refer to dawn, morning, noon, evening, night, and midnight. In NT times, the twelve daylight hours were numbered (Matt. 27:45; John 11:9). There was also a system of dividing the night into “watches,” attested in both the NT and the OT.

The Month and the Year in the Bible

The Hebrew words for “month” are related to the words for “moon” and “new” (i.e., the “new moon”), which suggests that the ancient Israelite month was a lunar month corresponding to the waxing and waning of the moon over a period of twenty-nine or thirty days. The Bible refers to numbered days in each month, as high as the twenty-seventh day.

There are several systems of naming the months in the Bible. Four “Canaanite” month names appear in the OT: Aviv (the first month), Ziv (the second), Ethanim (the seventh), and Bul (the eighth). Because of the infrequent use of these names, some scholars have questioned whether this system was in widespread use in ancient Israel. The names probably are derived from agricultural terms.

In many cases the months are simply numbered. In this system, the first month began in the spring season. According to biblical narrative, this way of reckoning the beginning of the year was commanded to Moses at the time of the exodus (Exod. 12:1). However, the Bible applies this scheme to events much earlier, as in the story of the flood of Noah, which began in the second month (Gen. 7:11), and scholars have associated the numerical system of months with late biblical sources, around the time of the exile. The system may have come into use around that time and replaced an older system.

In some late biblical texts Babylonian month names are adopted, including Nisan (the first month), Sivan (the third), Elul (the sixth), Chislev (the ninth), Tebet (the tenth), Shebat (the eleventh), and Adar (the twelfth). Following biblical usage, the Babylonian month names were adopted in the ancient Jewish calendar, which is still in use today.

Based on references to the “twelfth month,” the Israelite year apparently consisted of twelve lunar months. Accordingly, the lunar year consisted of approximately 354 days, which means that it would not have corresponded to the solar year of approximately 365¼ days. The beginning of the year would have drifted between eleven and twelve days each year. Presumably, this would have been an unacceptable situation, given the fact that many of the biblical festivals were both assigned to lunar dates and were correlated to agricultural events. The problem probably was solved through the intercalation of “leap months,” as was the practice in maintaining the later Jewish calendar. The result is a lunisolar calendar, in which the year is composed of twelve lunar months and is corrected relative to the solar year by the periodic addition of a second Adar (Adar II) seven times in every nineteen-year period. The Bible does not mention this procedure or identify who was responsible for maintaining the calendar in ancient Israel.

Biblical Dates

Modern systems of absolute dating, in which all years are numbered relative to a single historical reference point—for example, the birth of Jesus (Anno Domini), the journey of Muhammad in AD 622 (Anno Hegira 1) from Mecca to Medina in Islamic culture, and the creation of the world (Anno Mundi) in Jewish tradition—were unparalleled in biblical times. Instead, events were usually dated relative to the reigns of kings, Israelite or otherwise. For example, the accession of Abijah is dated to the eighteenth year of Jeroboam’s reign (1 Kings 15:1), and the proclamation of Cyrus is dated to his first regnal year (Ezra 1:1). In other cases, events were dated relative to important historical events. The beginning of Amos’s career as prophet is dated to “two years before the earthquake” (Amos 1:1), and Exod. 12:41 dates the departure from Egypt to the 430th year of the captivity. In other instances, the fixed points on which relative dates are based cannot be determined. The beginning of Ezekiel’s career as a prophet is dated to the otherwise unspecified “thirtieth year” (Ezek. 1:1). The verse may simply refer to Ezekiel’s age.

The same practices of dating events are followed in the NT. The birth of John the Baptist is dated to “the time of Herod king of Judea” (Luke 1:5). The census of Caesar Augustus is identified as “the first census that took place while Quirinius was governor of Syria” (Luke 2:2). As in the OT, such formulas presuppose that the reader has a basic awareness of the succession and reigns of kings and emperors—an advantage lost to modern interpreters, who continue to debate the absolute dating of these events. Perhaps analogously to Ezek. 1:1, the beginning of Jesus’ ministry is dated to his thirtieth year of age (Luke 3:23). Other events and persons reported in the NT can be correlated to extrabiblical historical records to establish absolute dates for biblical events (e.g., the death of Herod Agrippa I in AD 44 [Acts 12:23]). These are distinct from instances in which biblical authors are making a conscious effort to provide dates intelligible to their readers. In contrast to OT historical narrative, for the most part, the NT shows little interest in dating events in its narrative, even according to ancient conventions of relative dating.

A pass overlooking the desert to which God led Jehoshaphat and all the Israelites in order to see the destruction that he had brought upon the Ammonites, the Moabites, and the inhabitants of Mount Seir (2 Chron. 20:16). This pass leads from En Gedi to the plateau above. It was used by Arab marauders. It is currently associated with Tell Hasaseh.

(1) The son of Shiphi, he was a clan leader of Simeon (1 Chron. 4:37). (2) The second of the four sons of Shimei, a Gershonite Levite (1 Chron. 23:10–11). In the Hebrew text his name is spelled “Zina” in v. 10 and “Zizah” in v. 11 (followed by KJV, NRSV, NET), but one Hebrew manuscript and the LXX write both as “Ziza” (followed by the NIV). (3) The third of four children born to King Rehoboam and Maakah (2 Chron. 11:20).

(1) The son of Shiphi, he was a clan leader of Simeon (1 Chron. 4:37). (2) The second of the four sons of Shimei, a Gershonite Levite (1 Chron. 23:10–11). In the Hebrew text his name is spelled “Zina” in v. 10 and “Zizah” in v. 11 (followed by KJV, NRSV, NET), but one Hebrew manuscript and the LXX write both as “Ziza” (followed by the NIV). (3) The third of four children born to King Rehoboam and Maakah (2 Chron. 11:20).

A city on the Tanitic plain of the Nile, it is associated with Hebron (Num. 13:22) and later is known as the Greek city of Tanis. The name is found in Egyptian and Assyrian archaeological finds and can be associated with the court of Pharaoh (Isa. 19:11, 13; 30:4). Thus, Zoan is a city of great importance in the Nile Delta and is mentioned in judgment along with Thebes (Ezek. 30:14). The psalmist mentions the region of Zoan (Ps. 78:12, 43), which is also known as the region of Rameses.

A city south of the Dead Sea. It was one of the five cities taken over by Kedorlaomer (Gen. 14:2). Zoar was the place to which Lot fled when Sodom and Gomorrah were destroyed (19:22–24). Lot later left the city for a nearby mountain dwelling because he felt unsafe there (19:30). Isaiah prophesied that the inhabitants of Moab would flee there in the coming destruction (Isa. 15:5). The city is currently thought to be Safi, along the Zered River, although some suggest that the original site is submerged beneath the Dead Sea.

A city of the monarchical period of Israel, first mentioned as an antagonist to Saul (1 Sam. 14:47) and then to David (2 Sam. 8:3, 5, 12). The Ammonites hired mercenaries from this city to try to defeat David in a two-front war (2 Sam. 10:6, 8 [KJV: “Zoba”]). The city, situated north of Damascus in Syria, was one of the leading cities in the Syrian Empire.

A city of the monarchical period of Israel, first mentioned as an antagonist to Saul (1 Sam. 14:47) and then to David (2 Sam. 8:3, 5, 12). The Ammonites hired mercenaries from this city to try to defeat David in a two-front war (2 Sam. 10:6, 8 [KJV: “Zoba”]). The city, situated north of Damascus in Syria, was one of the leading cities in the Syrian Empire.

A son or daughter of Koz, descending from Judah (1 Chron. 4:8). Other versions translate this name as “Zobebah.”

(1) The father of Ephron the Hittite, who sold the cave of Machpelah to Abraham for the burial of Sarah (Gen. 23:8; 25:9). (2) The fifth of the six sons of Simeon, also known as “Zerah” (Gen. 46:10; Exod. 6:15). (3) According to a textual correction (Qere reading), a descendant of Judah (1 Chron. 4:7). The Kethib reading is “Izhar” (followed by the NRSV; KJV: “Jezoar”).

Adonijah, having set himself up to replace David as king, offered sacrifices at the Stone of Zoheleth in anticipation of his coronation (1 Kings 1:9). David, however, quickly named Solomon as his successor. “Zoheleth” can be translated as “serpent” or “creeping” (cf. ESV, RSV: “Serpent’s Stone”). This stone was near En Rogel, a source of water southwest of Jerusalem where the Kidron and Hinnom valleys meet.

A descendant of Ishi, from the tribe of Judah (1 Chron. 4:20).

The first of the four sons of Helem, among the leaders in the tribe of Asher (1 Chron. 7:35–36).

The son of Elkanah, from the tribe of Levi (1 Chron. 6:26).

The third of Job’s three friends who sit with him while he is in misery (Job 2:11). He is known to have the harsher, more philosophical stance in terms of theology, as he takes a very abrasive realist position in regard to Job’s situation. He blames Job for being too anthropocentric in his theological position. Zophar speaks in Job 11; 20; and possibly 27:13–23. He is said to be a Naamathite, which probably places his origin east of the Jordan River.

The location of the overlook, on top of Pisgah, from which Balaam attempted to curse the Israelites on behalf of Balak (Num. 23:14). This high place is near the northeastern end of the Dead Sea. The Hebrew word (tsopim) means “watchmen” and is used in reference to other prophets (cf. Isa. 52:8; 56:10).

The name of possibly two towns, one allotted to Judah (Josh. 15:33 [KJV: “Zoreah”]), the other to Dan (Josh. 19:41). The latter was the home of Manoah, the father of Samson (Judg. 13:2). This town is referenced mainly in the Samson narrative (Judg. 13:25; 16:31) and as a home of the spies in the Micah story (Judg. 18:2, 8, 11). Later it was fortified by Rehoboam (2 Chron. 11:10) and resettled after the Babylonian exile (Neh. 11:29). Its location is thought to be that of Sar’ah, thirteen miles west of Jerusalem.

A clan of Caleb in the tribe of Judah descended from Reaiah son of Shobal (1 Chron. 2:53 [KJV: “Zareathites”]; 4:2).

The name of possibly two towns, one allotted to Judah (Josh. 15:33 [KJV: “Zoreah”]), the other to Dan (Josh. 19:41). The latter was the home of Manoah, the father of Samson (Judg. 13:2). This town is referenced mainly in the Samson narrative (Judg. 13:25; 16:31) and as a home of the spies in the Micah story (Judg. 18:2, 8, 11). Later it was fortified by Rehoboam (2 Chron. 11:10) and resettled after the Babylonian exile (Neh. 11:29). Its location is thought to be that of Sar’ah, thirteen miles west of Jerusalem.

A clan of Caleb in the tribe of Judah descended from Salma (1 Chron. 2:54). See also Zorathites.

The KJV transliteration of the Greek name “Zerubbabel” in the genealogies of Jesus (Matt. 1:12–13; Luke 3:27). See also Zerubbabel.

The father of Nethanel, who led the tribe of Issachar during the exodus wilderness journey (Num. 1:8; 2:5; 7:18, 23; 10:15).

(1) An Ephraimite ancestor of the prophet Samuel and of the Levite temple musician Heman (1 Sam. 1:1; 1 Chron. 6:35). (2) A district in Benjamin where Saul decided to return home after searching for his father’s donkeys (1 Sam. 9:5).

Elkanah, the father of Samuel, husband of Hannah, and ancestor of Zuph, is said to be “a man from Ramathaim, a Zuphite” (1 Sam. 1:1). The Hebrew text reads, “a man from Ramathaim Zophim” (followed by NET, KJV; NIV mg.: “Ramathaim Zuphim”).

(1) One of the five kings of Midian slain in battle against Israel during the exodus (Num. 31:8; Josh. 13:21). His daughter Kozbi was killed by Phinehas, along with Zimri, who angered God by bringing her into the Israelite camp (Num. 25:15). (2) A Benjamite ancestor of Saul, he was the second son born to Jeiel and Maakah (1 Chron. 8:30; 9:36).

The son of Abihail, he was the leader of the Merarites, from the tribe of Levi, during the exodus wilderness journey (Num. 3:35).

The father of Shelumiel, who was the leader of the tribe of Simeon during the exodus wilderness journey (Num. 1:6; 2:12; 7:36, 41; 10:19).

A people group from Ham, a city in the region of the Dead Sea, who were defeated by Kedorlaomer and his allies (Gen. 14:5 [NRSV: “Zuzim”; KJV: “Zuzims”]). They perhaps are synonymous with the Zamzummites (Deut. 2:20). See also Zamzummites.<

A people group from Ham, a city in the region of the Dead Sea, who were defeated by Kedorlaomer and his allies (Gen. 14:5 [NRSV: “Zuzim”; KJV: “Zuzims”]). They perhaps are synonymous with the Zamzummites (Deut. 2:20). See also Zamzummites.<

A people group from Ham, a city in the region of the Dead Sea, who were defeated by Kedorlaomer and his allies (Gen. 14:5 [NRSV: “Zuzim”; KJV: “Zuzims”]). They perhaps are synonymous with the Zamzummites (Deut. 2:20). See also Zamzummites.<