Bible Dictionary Z 2, N.T. Syn. 1.

Zedad. [Ze'dad]

The northern border of the promised land. Num. 34: 8; Ezek. 47: 15. Probably Sudud, 34 23' N, 36 58' E., about 50 miles E.N.E. of Baalbec.

Zedekiah. [Zedeki'ah]

1. The name given by Nebuchadnezzar to Mattaniah, son of Josiah, whom he set on the throne of Judah. Zedekiah reigned eleven years, B.C. 599-588, and was the last king of Judah. His reign was evil; he did not humble himself before the prophet Jeremiah, and profaned the name of Jehovah by breaking his oath to the king of Babylon. The chief priests and the people also transgressed greatly. On Zedekiah revolting from Nebuchadnezzar, he formed an alliance with Egypt (cf. Ezek. 17: 3-20); but Egypt was defeated, and then Nebuchadnezzar pushed on the siege of Jerusalem.

Zedekiah was many times warned by Jeremiah against his course, and was advised to submit to Babylon; but for this Jeremiah was persecuted by the princes of Judah. When the city was taken, Zedekiah, with his wives and children, attempted to escape, but he was captured. Two prophecies respecting him are remarkable: one that he shall speak with the king of Babylon, and "his eyes shall behold his eyes," Jer. 32: 4; and the other that "he shall be brought to Babylon, yet shall he not see it, though he shall die there." Ezek. 12: 13. And thus it came to pass: on being carried before Nebuchadnezzar at Riblah, his sons were slain before his face, then his eyes were put out, and he was carried to Babylon. 2 Kings 24: 17, 20; 2 Kings 25: 2, 7; 1 Chr. 3: 15; 2 Chr. 36: 10, 11; Jer. 1: 3; Jer. 21: 1-7; Jer. 24: 8; Jer. 27: 3, 12; Jer. 28: 1; Jer. 29: 3; Jer. 32: 1-5; Jer. 34: 2-21; Jer. 37 — Jer. 39; Jer. 44: 30; Jer. 49: 34; Jer. 51: 59; Jer. 52: 1-11.

2. Son of Chenaanah: he was a false prophet, and an adviser of Ahab. He arrogantly smote Micaiah in the face and asked, "Which way went the Spirit of Jehovah from me to speak unto thee?" Micaiah told him his question would be answered when he went into an inner chamber to hide himself. 1 Kings 22: 11, 24; 2 Chr. 18: 10, 23.

3. Son of Jeconiah, or Jehoiachin, king of Judah. 1 Chr. 3: 16.

4. Son of Maaseiah: he was a false prophet in Babylon among the captives: with Ahab he was burnt to death. Jer. 29: 21, 22.

5. Son of Hananiah and a prince of Judah. Jer. 36: 12.

Zeeb.

Prince of Midian, slain by Gideon. Judges 7: 25; Judges 8: 3; Ps. 83: 11.

Zelah. [Ze'lah]

City in Benjamin, where Saul and his sons were buried. Joshua 18: 28; 2 Sam. 21: 14. Not identified.

Zelek. [Zel'ek]

An Ammonite, one of David's mighty men. 2 Sam. 23: 37; 1 Chr. 11: 39.

Zelophehad. [Zeloph'ehad]

Son of Hepher, of the tribe of Manasseh. He had died without leaving any sons, but had five daughters, who claimed an inheritance in the tribe. A law was made allowing this, but they were not to marry out of their own tribe. Num. 26: 33; Num. 27: 1-7; Num. 36: 2-11; Joshua 17: 3; 1 Chr. 7: 15.

Zelotes. [Zelo'tes]

See SIMON No. 2.

Zelzah. [Zel'zah]

City in Benjamin. 1 Sam. 10: 2. Not identified.

Zemaraim. [Zemara'im]

City in Benjamin. Joshua 18: 22: Identified with ruins at es Sumrah, 31 55' N, 35 29' E.

Zemaraim, [Zemara'im] Mount.

This was situate on some part of the highlands of Ephraim. 2 Chr. 13: 4. Not identified.

Zemarite. [Zem'arite]

A tribe descended from Ham, and described as one of 'the families of the Canaanites,' or descendants of Canaan. Gen. 10: 18; 1 Chr. 1: 16. The Jerusalem Targum and the Arabic Version place them at Emesa, the modern Hums, 34 44' N, 36 42' E.

Zemira. [Zem'ira]

Son of Becher, a Benjamite. 1 Chr. 7: 8.

Zenan. [Ze'nan]

See ZAAMAN.

Zenas. [Ze'nas]

A believer and a 'lawyer' (probably one skilled in the law of Moses), whom Titus was to help on his journey. Titus 3: 13.

Zephaniah. [Zephani'ah]

1. Son of Maaseiah and 'second' priest in the reign of Zedekiah; he was carried captive to Nebuchadnezzar and slain at Riblah. 2 Kings 25: 18; Jer. 21: 1; Jer. 29: 25, 29; Jer. 37: 3; Jer. 52: 24.

2. Son of Tahath, a Kohathite. 1 Chr. 6: 36, 37.

3. Son of Cushi, and one of the 'minor prophets.' Zeph. 1: 1.

4. Father of Josiah and of Hen. Zech. 6: 10, 14.

Zephaniah, Prophecy of.

The only personal detail given of this prophet is his ancestry for four generations: he was the son of Cushi, a descendant of Hizkiah. The date to the prophecy is 'the days of Josiah' king of Judah, who reigned B.C. 641-610. The prophecy gives the judgement of God with respect to the testimony that was being borne when there was an outward reformation under a pious king who trembled at God's law. The Spirit of God could read the hearts of the people, and could see what moral corruption was associated with the outward worship of God: cf. Jer. 3: 6-10. The prophet proclaims the judgements that must fall upon the land, and upon Judah and Jerusalem, though with grace to the faithful remnant at the end. Within four years of the close of Josiah's reign Jerusalem was taken by Nebuchadnezzar, the holy vessels carried away, and the captivity of Judah commenced.

Zeph. 1. The prophecy opens with "I will utterly consume all things from off the land, saith Jehovah." God could see the followers of Baal still there, and the Chemarim (idolatrous priests, mentioned in 2 Kings 23: 5 and Hosea 10: 5, margin), and those who worshipped the host of heaven; and those that sware by Jehovah and by Malcham, or 'their king,' that is, Baal: cf. Jer. 49: 1, margin. Judgement would surely overtake them, and their gold and silver should not deliver them in the great day of God's wrath upon the whole land of Judah and Jerusalem. Maktesh in Zeph. 1: 11 is literally 'of a mortar' or 'hollow place' as in a rock (cf. Judges 15: 19; Prov. 27: 22, where the same Hebrew word occurs), probably signifying Jerusalem, where, as in a mortar, they would be pounded by their enemies.

Zeph. 2. The people are addressed as a nation 'without shame' (instead of 'not desired'): they are called to seek Jehovah, if haply a remnant might be hidden in the day of His wrath. Then the various nations are denounced that had been hostile to the land and to God's people. God had from time to time used some of them as the means whereby He punished His chosen people; but they had been filled with pride and had abused their power, therefore His judgements should surely fall upon them: the prophecy however looks on to the future great day of God's wrath.

Zeph. 3. Here Jerusalem, the filthy and polluted city, is treated of. The princes, judges, prophets, and priests were all corrupt. The nations of those mentioned in the previous chapter would be completely cut off; and then Jehovah says, Surely Judah will listen to Me! In the future, Jehovah, after punishing the nations, will turn to His people, and a remnant will be brought into blessing. Israel will then be called upon to sing. The King of Israel, even Jehovah, will be in her midst, and she shall have a name and a praise among all the people of the earth. Christ is not, as in other prophecies, introduced here as the Messiah, but as Jehovah. The 'times of the Gentiles' and their four great kingdoms are passed over.

Zephath. [Zephath']

See HORMAH.

Zephathah. [Zepha'thah]

The valley in which the battle with Zerah was fought. 2 Chr. 14: 10. Identified with Wady Safieh, 31 37' N, 34 55' E.

Zephi, [Zephi'] Zepho. [Zepho']

Son of Eliphaz, a son of Esau, and a duke of Edom. Gen. 36: 11, 15; 1 Chr. 1: 36.

Zephon, [Zephon'] Zephonites. [Zepho'nites]

Son of Gad and his descendants. Num. 26: 15. Called ZIPHION in Gen. 46: 16.

Zer.

Fortified city in Naphtali. Joshua 19: 35. Not identified.

Zerah. [Ze'rah]

1. Son of Reuel, a son of Esau, and one of the dukes of Edom. Gen. 36: 13, 17; 1 Chr. 1: 37.

2 . Father of Jobab one of the early kings of Edom. Gen. 36: 33; 1 Chr. 1: 44. Perhaps the same family as No. 1.

3. Son of Judah. See ZARA.

4. Son of Simeon. Num. 26: 13; 1 Chr. 4: 24. Called ZOHAR in Gen. 46: 10; Ex. 6: 15.

5. Son of Iddo, or Adaiah, a Gershonite. 1 Chr. 6: 21, 41.

6. King of Ethiopia, or a general in the Egyptian army, who came against Asa with a million troops and three hundred chariots. His army was smitten by Jehovah, and Asa took much spoil. 2 Chr. 14: 9-15. See EGYPT.

Zerahiah. [Zerahi'ah]

1. Son of Uzzi, a priest. 1 Chr. 6: 6, 51; Ezra 7: 4.

2. Ancestor of some who returned from exile. Ezra 8: 4.

Zered. [Zer'ed]

See ZARED.

Zereda. [Zere'da]

Native place of Jeroboam I. 1 Kings 11: 26.

Zeredathah. [Zereda'thah]

Place in the Jordan valley, near to which the foundries of Solomon were established. 2 Chr. 4: 17. See ZARETAN.

Zererath. [Zere'rath]

Place in or toward which the Midianites fled before Gideon. Judges 7: 22. Not identified.

Zeresh. [Zer'esh]

Wife of Haman the Agagite. Esther 5: 10, 14; Esther 6: 13.

Zereth. [Zer'eth]

Son of Ashur, a descendant of Judah. 1 Chr. 4: 7.

Zeri. [Ze'ri]

See IZRI.

Zeror. [Zer'or]

Son of Bechorath, an ancestor of Saul. 1 Sam. 9: 1.

Zeruah. [Zeru'ah]

Mother of Jeroboam who became the first king of Israel. 1 Kings 11: 26.

Zerubbabel. [Zerub'babel]

Probably son of Pedaiah, and nephew and heir of Salathiel, or Shealtiel, though called his son. Be was a 'prince of Judah,' and he apparently held some office in Persia as he is called SHESHBAZZAR. Ezra 1: 8-11. He was head of the Jews who volunteered to return from exile, under the decree of Cyrus. To Zerubbabel was also committed the charge of 5,400 vessels of gold and silver that had been carried away from Jerusalem.

An altar was erected, and sacrifices offered; but the foundation of the temple was not laid till the second year. Then the adversaries of Judah and Benjamin came and wanted to assist in the building of the temple; but Zerubbabel and those with him declined their help. This act of faithfulness drew upon them the open opposition of their enemies, who also obtained authority from Persia to stop the work, though apparently they had ceased to build before this took place.

It was not resumed for about fifteen years, till Zerubbabel's faith was roused to renewed energy by the rebukes and appeals of the prophet Haggai, and by the glorious promises addressed to him by Zechariah.

Zerubbabel was aided by Jeshua the high priest, and at once began to build. When questioned by the Persian governors as to their authority for so doing they nobly replied, "We are the servants of the God of heaven and earth." Cyrus had made a decree that the temple should be built; but God's word to Zerubbabel was "not by might, nor by power, but by my Spirit, saith Jehovah of hosts."

Darius was now on the throne, and on the rulers writing to Persia, he ordered them to let the work alone, and directed that the expenses of the Jews should be paid out of the royal revenue. The house was finished in the sixth year of Darius, and dedicated with joy. Jehovah had said, "The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it." Zech. 4: 6-10.

We do not read of Zerubbabel after this. In Zechariah 4 this son of David is taken as a type of Christ, the promised Son of David, who will be the cause in a yet future day of the temple being built with shoutings, of "Grace, grace unto it." The name Zerubbabel has been interpreted both 'dispersed in Babylon,' and 'blessed in Babylon.' 1 Chr. 3: 19; Ezra 2: 2 to Ezra 5: 2; Neh. 7: 7; Neh. 12: 1, 47; Hag. 1: 1, 14; Hag. 2: 2-23. He is called ZOROBABEL in Matt. 1: 12, 13; Luke 3: 27.

Zeruiah. [Zerui'ah]

Described with Abigail as 'sisters of the sons of Jesse.' They may have been half-sisters (Abigail was the daughter of Nahash, 2 Sam. 17: 25). Zeruiah had three sons, Joab, Abishai, and Asahel, the leaders of David's army; but it is not stated who was her husband. David declared, after the murder of Abner, that the sons of Zeruiah were too hard for him. 1 Sam. 26: 6; 2 Sam. 2: 13, 18; 2 Sam. 16: 9, 10; etc.

Zetham. [Ze'tham]

Son or grandson of Laadan, a Gershonite. 1 Chr. 23: 8; 1 Chr. 26: 22.

Zethan. [Ze'than]

Son of Bilhan, a Benjamite. 1 Chr. 7: 10.

Zethar. [Ze'thar]

One of the chamberlains at the Persian court. Esther 1: 10.

Zia. [Zi'a]

Head of a family in Gad. 1 Chr. 5: 13.

Ziba. [Zi'ba]

Originally a servant or slave of the house of Saul. When Mephibosheth was invited to the court of David, and the possessions of Saul were made over to him, Ziba was instructed with his fifteen sons and twenty servants, to manage the estates for Mephibosheth. This subordinate service may have been galling to Ziba's pride, and may account for his after conduct. On the insurrection of Absalom, Ziba went with provisions for David, and said that Mephibosheth, hoping to have the kingdom restored to him, had remained in Jerusalem. Whereupon David gave to Ziba all the inheritance of Mephibosheth. On David's return Mephibosheth declared that Ziba had deceived him and slandered him to the king, and the sacred historian says Mephibosheth had neglected his person and his clothes all the while that David had been from Jerusalem. Having given all that was Mephibosheth's to Ziba, David now divided the possessions between the two. Nothing more is recorded of Ziba. 2 Sam. 9: 2-12; 2 Sam. 16: 1-4; 2 Sam. 19: 17, 29.

Zibeon. [Zib'eon]

1. A Hivite, father of Anah and grandfather of Aholibamah, a wife of Esau. Gen. 36: 2, 14.

2. Son of Seir and one of the dukes of the Horites. Gen. 36: 20-29; 1 Chr. 1: 38, 40. Some judge Nos. 1 and 2 to be the same person.

Zibia. [Zib'ia]

Son of Shaharaim, a Benjamite. 1 Chr. 8: 9.

Zibiah. [Zib'iah]

Wife of Ahaziah king of Judah. 2 Kings 12: 1; 2 Chr. 24: 1.

Zichri. [Zich'ri]

1. Son of Izhar, a Kohathite. Ex. 6: 21. (See ZITHRI).

2. Son of Shimhi, a Benjamite. 1 Chr. 8: 19.

3. Son of Shashak, a Benjamite. 1 Chr. 8: 23.

4. Son of Jeroham, a Benjamite. 1 Chr. 8: 27.

5. Son of Asaph, a Levite. 1 Chr. 9: 15. See ZABDI.

6. Son of Joram, a Levite. 1 Chr. 26: 25.

7. Father of Eliezer, a ruler of the Reubenites. 1 Chr. 27: 16.

8. Father of Amasiah, a captain of Jehoshaphat. 2 Chr. 17: 16.

9. Father of Elishaphat, one of the captains of hundreds. 2 Chr. 23: 1.

10. A mighty man of Ephraim who slew Maaseiah son of king Ahaz, and Azrikam, and Elkanah. 2 Chr. 28: 7.

11. Father of Joel who returned from exile. Neh. 11: 9.

12. Priest of the family of Abijah. Neh. 12: 17.

Ziddim. [Zid'dim]

Fortified city in Naphtali. Joshua 19: 35. Identified with Hattin, 32 48' N, 35 27' E.

Zidkijah. [Zidki'jah]

Priest who sealed the covenant. Neh. 10: 1.

Zidon, [Zi'don] Sidon. [Si'don]

Eldest son of Canaan, son of Ham, and the city in Phoenicia founded by his descendants. Gen. 10: 15, 19. In scripture Tyre is nearly always mentioned first, though it is probable that in early days Zidon had the supremacy, which led to the district of Phoenicia being called Sidon, and the people thereof Zidonians. In Joshua 11: 8; Joshua 19: 28, it is called 'great Zidon.' It fell to the lot of Asher, but they did not drive out the inhabitants, which led to the Israelites serving the gods of the place. Judges 1: 31; Judges 10: 6. Solomon also loved some of their women, and imitated their form of idolatry. 1 Kings 11: 1, 33.

Zidon is denounced by the prophets for destruction. It is charged with being a 'pricking brier' to the house of Israel, and a 'grieving thorn' around them. Ezek. 28: 21-24. Jehovah says of Zidon, in conjunction with Tyre, that they had taken His gold and silver and pleasant things, and carried them into their heathen temples, and had also sold the children of Judah unto the Grecians, to remove them far from their border. Joel 3: 4-8. A warning message from Jeremiah was sent to the king of Zidon and neighbouring kings, exhorting them to submit to Nebuchadnezzar, who was Jehovah's servant. Jer. 27: 3. We do not read that Nebuchadnezzar took Zidon, indeed his lengthy siege of Tyre probably enriched Zidon. The city is mentioned in Gen. 49: 13; Isa. 23: 2-12; Jer. 25: 22; Jer. 47: 4; Ezek. 27: 8; Zech. 9: 2, etc.

The Lord Jesus visited its coasts, and said that it should be more tolerable in the day of judgement for Tyre and Sidon than for the cities in which He had done his mighty works. Matt. 11: 21, 22; Matt. 15: 21; Acts 12: 28; Acts 27: 3.

The destruction of Zidon was remarkable. They revolted from the Persians, but Tennes their king turned traitor and betrayed them. When the place was besieged, many of the citizens went out in submission, but were cruelly butchered. They had burnt their ships that none might escape, and seeing no effectual means of defence, in despair they shut themselves up in their houses, set them on fire, and perished in the flames. This was in B.C. 351. It gradually recovered from this destruction and became again a flourishing town. It is now called Saida, 33 34' N, there are many ruins.

In the Hebrew the name is Tzidon, as in the margin of Gen. 10: 15. Sidon is the Greek form of the name.

Zidonians, [Zido'nians] Sidonians. [Sido'nians]

The inhabitants of Zidon and its neighbourhood. At times the term was applied to the Phoenicians generally. They were renowned for cutting timber and as being fishermen and seamen. Deut. 3: 9; Joshua 13: 4, 6; Judges 3: 3; Judges 10: 12; Judges 18: 7; 1 Kings 5: 6; 1 Kings 11: 1, 5, 33; 1 Kings 16: 31; 2 Kings 23: 13; 1 Chr. 22: 4; Ezek. 32: 30. The Zidonians were idolators: Baal and Ashtoreth were their gods. This is mentioned on the sarcophagus of Ashmanezer, apparently one of their kings.

Zif.

See MONTHS.

Ziha. [Zi'ha]

1. Ancestor of some Nethinim who returned from exile. Ezra 2: 43; Neh. 7: 46.

2. Ruler of the Nethinim in Ophel (Jerusalem). Neh. 11: 21.

Ziklag. [Zik'lag]

City in the south of Judah given to David by Achish, one of the Philistine kings. It was burned down by the Amalekites, and the inhabitants carried away during the absence of David; but the captives and the spoil were recovered. It afterwards returned to the tribe of Judah. A list is given of the warriors who resorted to David at Ziklag while Saul was yet alive, and therefore while David was in rejection by the nation. 1 Chr. 12: 1-22. Amasai, chief of the captains, said "Thine are we, David, and on thy side, thou son of Jesse: peace, peace be unto thee, and peace be to thine helpers; for thy God helpeth thee." Cheering words to one thus placed! They were apparently a type of those who follow the Lord Jesus now while He is still rejected by the world at large. Joshua 15: 31; Joshua 19: 5; 1 Sam. 27: 6; 1 Sam. 30: 1-26; 2 Sam. 1: 1; 2 Sam. 4: 10 , 1 Chr. 4: 30; Neh. 11: 28. Identified by some with Asluj, 31 3' N, 34 48' E.; but ruins at Zuheilikah, some 17 miles N.W. of Beersheba have been preferred by others.

Zillah. [Zil'lah]

One of the wives of Lamech, and mother of Tubal-cain and Naamah. Gen. 4: 19-24.

Zilpah. [Zil'pah]

Handmaid of Leah, by whom Jacob became father of Gad and Asher. Gen. 29: 24; Gen. 30: 9-12; Gen. 35: 26; Gen. 37: 2; Gen. 46: 18.

Zilthai. [Zilthai']

1. Son of Shimhi, a Benjamite. 1 Chr. 8: 20.

2. A captain of Manasseh who resorted to David at Ziklag. 1 Chr. 12: 20.

Zimmah. [Zim'mah]

1. Son of Jahath, a Gershonite. 1 Chr. 6: 20.

2. Son of Shimei, a Gershonite. 1 Chr. 6: 42.

3. A Gershonite, father of Joah. 2 Chr. 29: 12.

Zimran. [Zim'ran]

Son of Abraham and Keturah. Gen. 25: 2; 1 Chr. 1: 32. His descendants have not been traced.

Zimri. [Zim'ri]

1. Son of Salu, a Simeonite: with a Midianitish woman he was slain by Phinehas. Num. 25: 14.

2. A captain of Elah king of Israel: he conspired and slew the king and all his family, and usurped the throne. He was speedily attacked by Omri, but Zimri retreated into the late king's palace, set it on fire, and perished in the flames. 1 Kings 16: 9-20; 2 Kings 9: 31.

3. Son of Zerah, a son of Judah. 1 Chr. 2: 6.

4. Son of Jehoadah, a Benjamite. 1 Chr. 8: 36; 1 Chr. 9: 42.

5. An unknown place or tribe mentioned among the nations to be destroyed. Jer. 25: 25.

Zin, Wilderness of.

A district far south of Judah, lying between the Dead Sea and the Gulf of Akaba, in which Kadesh was situated, and in which a great part of the wanderings of the Israelites occurred. Num. 13: 21; Num. 20: 1; Num. 27: 14; Num. 33: 36; Num. 34: 3, 4; Deut. 32: 51; Joshua 15: 1, 3. It must not be confounded with the Wilderness of Sin (which lies along the south-east coast of the Red Sea).

Zina. [Zi'na]

Son of Shimei, a Gershonite. 1 Chr. 23: 10. Called ZIZAH in 1 Chr. 23: 11.

Zion, Sion, Mount Zion.

This was in reality a part of Jerusalem, being one of the mountains on which Jerusalem was built. Zion is often called 'the city of David,' it was where he dwelt. 2 Sam. 5: 7; 1 Chr. 11: 5; Micah 3: 10, 12. Which part of Jerusalem was thus designated is now a disputed point: some few contend for the north-west; but most believe it to have been on the south-west, and to have extended farther south than the present wall of the city. It would in this case have been in proximity to the temple on the south-east, which could have been reached by a bridge over the Tyropoeon valley. 2 Chr. 5: 2. In Ps. 48: 2, occur the words "the joy of the whole earth is mount Zion, on the sides of the north, the city of the great King." This has been thought to mean that mount Zion was in the north of the city; but may it not signify that on the north side of Zion is the city of the great King, that is, Jerusalem? The psalm is clearly millennial. Zion, having failed as a part of Jerusalem, was to be ploughed as a field. Micah 3: 12.

The term Zion has constantly in scripture a metaphorical sense. It represents the intervention of sovereign grace in the person of God's elect king, when Israel were utterly helpless, and the ark had been given into the hands of the enemy. The ark was brought by David to the city of David, and this may have led to Zion being regarded as the centre of blessing, and as a source from whence blessing proceeded, as it often is in the Psalms. Ps. 87: 2; Ps. 149: 2; etc. The favoured people of God are often spoken of as DAUGHTERS OF ZION, Israel are constantly thus addressed in the Prophets, whether to be blamed for their waywardness and punished; or to be cheered with the prospect of future prosperity. And in these prophecies of their coming exaltation, Zion is referred to as the seat of the Messiah's royal power on earth, as in Isa. 52: 1-8; Isa. 60: 14; Heb. 12: 22. In scripture Zion never means the church: it always signifies blessing on earth, and is specially in connection with Israel, when the ultimate blessing of the nations will be through Israel; nevertheless Christians now enter into its spiritual import as being under the reign of grace while here on earth.

Zior. [Zi'or]

City in Judah. Joshua 15: 54. Identified by some with Siair, 31 35' N, 35 8' E.

Ziph.

1. City in the south of Judah. Joshua 15: 24. Not identified.

2. City in the highlands of Judah: with its 'wilderness' it was connected with some of the stirring events in the life of David. Joshua 15: 55; 1 Sam. 23: 14, 15, 24; 1 Sam. 26: 2; 2 Chr. 11: 8. Identified with the ruins of Tel ez Zif, 31 29' N, 35 7' E.

3. Son of Mesha, a son of Caleb. 1 Chr. 2: 42.

4. Son of Jehaleleel, of the tribe of Judah. 1 Chr. 4: 16.

Ziphah. [Ziph'ah]

Son of Jehaleleel, of the tribe of Judah. 1 Chr. 4: 16.

Ziphims, [Zi'phims] Ziphites. [Zi'phites]

The inhabitants of Ziph, No. 2. 1 Sam. 23: 19; 1 Sam. 26: 1; Ps. 54: title.

Ziphion. [Ziph'ion]

See ZEPHON.

Ziphron. [Ziph'ron]

Place on the northern boundary of Palestine. Num. 34: 9. Not identified.

Zippor. [Zip'por]

Father of Balak king of Moab. Num. 22: 2-16; etc.

Zipporah. [Zip'porah]

Daughter of Reuel, or Jethro, and wife of Moses. Apparently she circumcised her second son, and declared that Moses was 'a husband of blood' to her. She had been sent back during the tribulation and deliverance of Israel, and then was brought by Jethro with her two sons to Moses. Jethro is a type of the Gentile rejoicing in the deliverance of Israel, and bringing back the loved remnant thereof in the last days. Ex. 2: 21; Ex. 4: 25; Ex. 18: 2.

Zithri. [Zith'ri]

Son of Uzziel, a son of Kohath. Ex. 6: 22. The name is really SITHRI. In Ex. 6: 21 the name Zithri should be ZICHRI, as in the A.V. of 1611.

Ziz.

Cliff or pass in Judah by which the hordes of Moabites, etc. made their way up from the shores of the Dead Sea to the Wilderness of Jeruel. 2 Chr. 20: 16. Identified with the Wady Husasah, 31 28' N, 35 23' E.

Ziza. [Zi'za]

1. Son of Shiphi, a Simeonite. 1 Chr. 4: 37.

2. Son of Rehoboam king of Judah. 2 Chr. 11: 20.

Zizah. [Zi'zah]

Son of Shimei, a Gershonite. 1 Chr. 23: 11. Called ZINA in 1 Chr. 23: 10.

Zoan. [Zo'an]

City in Lower Egypt, built seven years after Hebron. It was the capital of the Hyksos or shepherd kings of Egypt. It was here that Moses and Aaron met with Pharaoh and here the 'plagues' were wrought; for it was in the 'field of Zoan' that God did marvellous things. The place was denounced by God, and He said its princes had become fools. Num. 13: 22; Ps. 78: 12, 43; Isa. 19: 11, 13; Isa.30: 4; Ezek. 30: 14. Identified with the site of the ancient city TANIS, built over the ruins of Zoan, and now called San, about 31 2' N, 31 54' E.

Zoar. [Zo'ar]

One of the five cities of the plain in the land of Canaan, and which alone survived when they fell under the judgement of God. It was formerly called BELA. Lot fled to it when Sodom was destroyed, but feared to remain there. Gen. 13: 10; Gen. 14: 2, 8; Gen. 19: 22-30; Deut. 34: 3; Isa. 15: 5; Jer. 48: 34. Identified by some with ruins at Tell esh Shaghur, 31 50' N, 35 40' E.

Zoba, [Zo'ba] Zobah. [Zo'bah]

District in the north of Syria lying between Hamath and Damascus. Saul fought against its kings, and David subdued them; but they were still troublesome in Solomon's time. 1 Sam. 14: 47; 2 Sam. 8: 3-12; 2 Sam. 10: 6, 8; 2 Sam. 23: 36; 1 Kings 11: 23; 1 Chr. 18: 3-9; 1 Chr. 19: 6; 2 Chr. 8: 3; Ps. 60: title.

Zobebah. [Zobe'bah]

Son of Coz, of the tribe of Judah. 1 Chr. 4: 8.

Zohar. [Zo'har]

1. Father of Ephron the Hittite. Gen. 23: 8; Gen. 25: 9.

2. Son of Simeon. Gen. 46: 10; Ex. 6: 15. Called ZERAH in Num. 26: 13; 1 Chr. 4: 24.

Zoheleth. [Zohe'leth]

'The Stone' by En-rogel, near Jerusalem, where Adonijah made a feast when he sought to be king. 1 Kings 1: 9. It has been identified with a projecting rock, called Zahweileh.

Zoheth. [Zo'heth]

Son of Ishi, a descendant of Judah. 1 Chr. 4: 20.

Zophah. [Zo'phah]

Son of Helem, a descendant of Asher. 1 Chr. 7: 35, 36.

Zophai. [Zo'phai]

See ZUPH.

Zophar. [Zo'phar]

A Naamathite, one of Job's three friends. Job 2: 11; Job 11: 1; Job 20: 1; Job 42: 9. See JOB.

Zophim. [Zo'phim]

A 'field' near the top of Pisgah to which Balak brought Balaam to curse Israel. Num. 23: 14. It is supposed to be at the top of the modern Talat es Safa, 31 46' N, 35 44' E.

Zorah, [Zo'rah] Zareah, [Za'reah] Zoreah. [Zo'reah]

City in the west of Judah, but reckoned to Dan, on the Philistine frontier: it was the birth-place of Samson, and he was buried in its neighbourhood. Joshua 15: 33; Joshua 19: 41; Judges 13: 2, 25; Judges 16: 31; Judges 18: 2, 8, 11; 2 Chr. 11: 10; Neh. 11: 29. Identified with Surah, 31 47' N, 34 59' E.

Zorathites. [Zo'rathites]

Family descended from Shobal, son of Judah: probably so called because of inhabiting Zorah. 1 Chr. 4: 2. Called ZAREATHITES in 1 Chr. 2: 53.

Zoreah. [Zo'reah]

See ZORAH.

Zorites. [Zo'rites]

Family descended from Salma, a descendant of Judah. 1 Chr. 2: 54. The derivation of the name is unknown.

Zorobabel. [Zorob'abel]

See ZERUBBABEL.

Zuar. [Zu'ar]

Father of Nethaneel a chief of Issachar. Num. 1: 8; Num. 2: 5; Num. 7: 18, 23; Num. 10: 15.

Zuph.

1. An Ephrathite (and Kohathite). Ancestor of Samuel the prophet. 1 Sam. 1: 1; 1 Chr. 6: 35. Called ZOPHAI in 1 Chr. 6: 26.

2. Land adjoining the portion of Benjamin. 1 Sam. 9: 5. Not identified.

Zur.

1. Father of Cozbi and a prince of Midian, slain with four other princes by Moses. Num. 25: 15; Num. 31: 8; Joshua 13: 21.

2. Son of Jehiel, a Benjamite. 1 Chr. 8: 30; 1 Chr. 9: 36.

Zuriel. [Zu'riel]

Son of Abihail, a Merarite. Num. 3: 35.

Zurishaddai. [Zurishad'dai]

Father of Shelumiel, a chief of Simeon. Num. 1: 6; Num. 2: 12; Num. 7: 36, 41; Num. 10: 19.

Zuzims, [Zu'zims] Zamzummims. [Zamzum'mims]

A giant race who inhabited the district afterwards held by the Ammonites: they were smitten early by Chedorlaomer. The meaning of the term is doubtful: Gesenius says the first name is perhaps from the fertility of their country, and the second signifies 'noisy nations.' Fürst judges the first to signify 'prominent ones, giants,' and the second 'powerful, vigorous.' Gen. 14: 5; Deut. 2: 20.

APPENDIX.

NEW TESTAMENT SYNONYMS.

A short list of Synonyms is added, embracing some Greek and English words which could not well be considered in the Dictionary. It is important that those who believe in the verbal inspiration of scripture should study the words used by the Holy Spirit as far as they have the means.

The few Synonyms here given may be regarded as samples, and may lead the reader into a new and interesting field of study, which if followed out would embrace the careful consideration of hundreds of other words. Such a study will not merely tend to the acquisition of a more correct knowledge of the letter of the divine oracles, but it will form the mind in the thoughts of the God who deigns to use human language to convey to our souls what the Holy Spirit Himself calls "the deep things of God." 1 Cor. 2: 10. One who carefully studies such subjects in a proper spirit will be ever learning more of the mind of God as expressed in the scriptures.

Some words not considered here will be found briefly treated in the Dictionary under 'Author, Begotten, Children, Eternal, Godhead, Godliness, Hell, Knowledge, Lord, Man, Natural, New, Ordain, Power, Redemption, Servant, Sin, Washing, etc.'

1. TO TOUCH, HANDLE.

The words ἅπτομαι, θιγγάνω, and ψηλαφάω are all translated 'touch' in the A.V.; the two latter are also rendered 'handle.'

ἅπτομαι (from ἅπτω, 'to connect') signifies 'to touch freely, handle.' This was the touch the Lord gave to the leper, but was not defiled, Luke 5: 13; and this was the grasp of faith of the woman who touched the border of His garment, and was healed, Luke 8: 44-47; and this was the touch that the Lord bade Mary to refrain from after His resurrection. John 20: 17.

θιγγάνω is 'to touch lightly.' The sprinkling of the blood prevented the destroying angel from in any way touching the Israelites. Heb. 11: 28. ἅπτομαι and θιγγάνω occur in Col. 2: 21, but the meanings are transposed in the A.V. The philosophers say "Handle not, taste not, touch not." θιγγάνω occurs elsewhere only in Heb. 12: 20.

ψηλαφάω (from ψάλλω, 'to touch,' and ἀφάω, 'to feel') is 'to feel after with the fingers handle.' It is used of what is palpable. It occurs only in Luke 24: 39; Acts 17: 27; Heb. 12: 18; 1 John 1: 1.

2. UNLEARNED. IGNORANT.

Both ἀγράμματος and ἰδιώτης are translated 'unlearned,' but there is a difference between them. Both words occur in Acts 4: 13; the rulers of Israel perceived Peter and John to be "unlearned (ἀγ.) and ignorant (ἰδ.) men. ἀγράμματος (from a neg. and γράμμα, 'a letter') occurs nowhere else in the N.T., but γράμμα occurs in John 7: 15: "how knoweth this man 'letters'?" and in Acts 26: 24; "much 'learning' doth make thee mad." These instances show that ἀγράμματος signifies 'unlettered.'

ἰδιώτης (from ἴδιος, 'one's own') has a different signification: it is applied to private persons in distinction from those who are officials or professionals, and so to simple or uninstructed persons. The apostle asks how such a one could say Amen to the giving of thanks by one speaking in a tongue, not understanding what was said, 1 Cor. 14: 16; and in 1 Cor. 14: 23, 24 he is classed with unbelievers. The word occurs also in 2 Cor. 11: 6, where Paul maintains that though he may be simple, or untrained, in speech, he is not so in regard to knowledge.

3. TO DRAW, DRAG.

Both ἑλκύω and σύρω are translated 'to draw,' but in the use of the word σύρω there has been observed the character of violence or coercion, which does not necessarily belong to ἑλκύω (from ἕλκω,'to draw').The two words are found in John 21: 6-11, in the account of the miraculous draught of fishes. They could not draw (ἑλ.) the net full of fishes: another boat assisted, and they dragged (σύ.) the net towards the shore, and there they drew (ἑλ.) it to land. Saul, in his zeal, dragged (σύ.) men and women for imprisonment, Acts 8: 3.

There are two beautiful passages where ἑλκύω is used in the Gospel of John: "No man can come to me except the Father which hath sent me draw him;" and "I, if I be lifted up from the earth, will draw all unto me." John 6: 44; John 12: 32. The attraction in these two cases is of a moral kind; there is not coercion, but there is power exercised.

4. OLD. ANCIENT.

Both ἀρχαῖος and παλαιός are translated 'old,' but there appears to be a marked distinction between them. ἀρχαῖος is from ἀρχή, 'beginning,' and anything connected with the beginning may often be called 'old.' Now in scripture there are several beginnings referred to, the scope of which can only be arrived at from the context of each passage; but perhaps the word ἀρχαῖος always conveys the idea of 'ancient.'

The Lord in Matt. 5: 21, 27, 33 speaks of 'the ancients' ('them of old time,' A.V.), which may well apply to those who taught the law under Moses. The Apostle James referred to Moses having 'from generations of old' ('of old time,' A.V.) those who preached him, Acts 15: 21. Peter in Acts 15: 7 speaks of God having chosen him to preach the gospel to the nations from the earliest (or ancient) days — here doubtless referring to the beginning of the church at Pentecost. Satan is that 'ancient' serpent, dating back to the beginning of the present creation, if not to an earlier period. Rev. 12: 9; Rev. 20: 2. One passage may seem to differ: Mnason of Cyprus is called 'an old disciple.' But it may be that his age is not referred to, but his being an ancient disciple — one of long standing. Acts 21: 16.

παλαιός (from πάλαι, 'long ago, formerly') on the other hand, refers to things having grown old, or become old by some great recent change. In the Gospels it is employed for the old garments and the old bottles, which had become unfit because of the new order of things which Christ had introduced. It twice refers to the 'old man' in contrast to the 'new man.' Eph. 4: 22; Col. 3: 9. In Rom. 6: 6 the old man is looked at as crucified with Christ, that Christians might be free to walk in newness of life. The saints at Corinth were to purge out the 'old leaven,' which was opposed to the 'new lump' into which they had been formed. 1 Cor. 5: 7, 8. The Apostle John speaks of an 'old commandment' which they had heard from the beginning of Christianity , but which was now a 'new commandment,' that is, under new conditions. 1 John 2: 7, 7. The 'old covenant' ('old testament') is referred to in 2 Cor. 3: 14. It is in contrast with the new (καινή) covenant in 2 Cor. 3: 6 — the entirely new and different one that had been introduced.

5. COVETOUSNESS. LOVE OF MONEY.

Both πλευνεξία and φιλαργυρία -ρος refer to covetousness, but there appears to be a marked distinction between them. πλευνεξία (from πλέον and ἔχω, 'to have more') is not confined to money, and is often connected with open wickedness, the force of the word being 'desiring more (than is necessary),' and hence 'an over-reaching to get,' and is thus applied to the lusts of the flesh, Rom. 1: 29; Eph. 4: 19, where it is translated 'greediness'; Eph. 5: 3; etc. It is declared to be idolatry, Col. 3: 5.

On the other hand, φιλαργυρία (from φίλος and ἄργυρος) literally 'love of money,' is the miser's sin, and may be indulged in with a profession of religion. Thus in Luke 16: 14 it is applied to the Pharisees, and in 2 Tim. 3: 2 to those who had a form of godliness, but denied the power thereof. This love of money is a root of all kinds of evil, 1 Tim. 6: 10, and those who go after it are liable to wander away from the faith, and to pierce themselves through with many sorrows.

6. HOLINESS. SANCTIFICATION.

The word ἁγιασμός is translated in the A.V. both 'sanctification' and 'holiness;' but there is another word, ἁγιωσύνη, always translated 'holiness,' and it is well to see the distinction between them.

Both words may be traced to ἅγιος, 'holy,' but ἁγιωσύνη is holiness in its nature and quality. It occurs but three times: "the Spirit of holiness" in Rom. 1: 4; the Christian should be "perfecting holiness in the fear of God," 2 Cor. 7: 1; and Paul prayed for the Thessalonian saints that their hearts might be established "unblameable in holiness before God, even our Father, at the coming of the Lord Jesus Christ with all his saints." 1 Thess. 3: 13.

ἁγιασμός is more the result and activity of sanctification that produces holiness. It occurs in Rom. 6: 19, 22; 1 Cor. 1: 30; 1 Thess. 4: 3, 4, 7; 2 Thess. 2: 13; 1 Tim. 2: 15; Heb. 12: 14; 1 Peter 1: 2.

ἁγιότης, a kindred word to the above, also signifies 'holiness' in its essence, perhaps in the most absolute way, ἁγιωσύνη having a kind of middle place between ἁγιότης and ἁγιασμός. It occurs only in Heb. 12: 10, unless it should be read in 2 Cor. 1: 12, 'holiness' instead of 'simplicity,' as adopted by several Editors and the R.V. It is His holiness, the holiness of God Himself in its own nature, of which believers are to be partakers — the end of all His gracious discipline.

7. TO EAT.

The words φαγεῖω and τρώγω are translated 'to eat,' but the occurrence of both words in John 6 shows a difference in their signification.

φαγεῖν is used in John 6: 53 and in that part of John 6: 58 where it says "not as the fathers ate and died." It refers to eating for the sake of present hunger. The Lord says in John 6: 53, ἐὰν μὴ φάγητε, etc.: their case would be hopeless unless they ate the flesh and drank the blood of the Son of Man.

τρώγω occurs in John 6: 54, 56, 57, and in the latter part of John 6: 58 ("he that eateth this bread shall live for ever"): it may imply the leisurely and habitual enjoyment of what is eaten. It is applied generally to the grazing of cattle (ruminating), and in the case of human beings supposes a slower process of mastication than merely 'eating.' This would have a peculiar force in these verses where the figure is not merely (as in John 6: 49 and John 6: 58) that of taking food to keep oneself alive, but the more quiet appreciation and feeding upon what is within reach. Christ is the food.

ἐσθίω 'to eat,' is often used in the general sense of taking food.

βιβρώσκω 'to eat,' occurs but in one place, John 6: 13.

8. TO LOVE, HAVE AFFECTION FOR.

For both ἀγαπάω and φιλέω the A.V. translators have only one word 'love'; and, though it might be hard to find another rendering, a very real distinction of scripture is sometimes thus lost. ἀγαπάω is the word of ordinary use, φιλέω being found but seldom. It is not the strength or intensity of the love that makes the difference, but rather the character and scope of it.

The usual meaning of ἀγαπάω in classical Greek in regard to persons is 'to welcome:' it is the broad generic term for loving, capable of many applications. It is used of the love of God toward the world, John 3: 16, as well as toward His people, 1 John 4: 10, 11; also of the love of man toward God, Matt. 22: 37; Rom. 8: 28; 1 Cor. 2: 9; 1 Cor. 8: 3. It is the word for Christ's love to His own, John 13: 1, to the individual as well as to the church, Gal. 2: 20; Eph. 5: 25. It is used by the Spirit of God in scripture to express the sovereignty of God's love. God loves because He is love, and apart from any consideration of the worthiness of the object:

φιλέω (from φίλος, 'friend, dear'), on the other hand, is of narrower bearing; it describes the intimacy of love, and is more instinctive and emotional, the love of feeling and endearment, of personal affection: hence this last is never the subject of command as ἀγαπάω often is. The two verbs are found together in Prov. 8: 17 (LXX.) Wisdom says, "I love (ἀγ.) them that love (φι.) me." And, once the distinction is grasped, it may be traced through the use of them, even where apparently they are interchangeable. It is used for the expression of love, and may sometimes mean (as καταφιλέω) 'to kiss.'

In John 3: 35 we learn that "the Father loveth (ἀγ.) the Son, and hath given all things into his hand:" the English is alike in John 5: 20; but here, in presence of the sanguinary enmity of those of Jerusalem, the Lord Jesus retreats into His known place in the most intimate love of the Father: "the Father loveth (φι.) the Son;" and we have the Father's resulting resolve that all men shall honour Him, and the measures taken to secure it. In John 11: 5 we have the formal statement of the place the little circle at Bethany had for the heart of the Lord Jesus: "Jesus loved (ἀγ.) Martha," etc. But the sisters' appeal (John 11: 3) goes upon the ground of what they had the best right to know, namely, the personal affection of the Lord for their brother "he whom thou lovest (φι.) is sick,'' and it is this that comes home to the Jews when they see Him weep, "Behold how he loved (φι.) him," John 11: 36. In John 14, as all through these wonderful chapters of intercourse with His own, the general word for love, ἀγαπάω, is used except at John 16: 27, which makes the change the more marked; indicating the very special character, personal and intimate, of the Father's love for those who have found a common object of love in His beloved Son, "the Father himself loveth (φι.) you because ye have loved (φι.) me," etc.

But perhaps our greatest loss has been in missing, through the one translation 'love,' the delicate and subtle forces of grace that appear in the ways of the Lord with Peter in John 21 by the use of the two words. Peter, though in a way restored after his failure, had need to be restored to communion with the Lord. Not a word had passed as to it during the meal; but now, probably in allusion to Peter's boastful confidence in himself that had been the root of his fall, "Jesus saith, Simon, son of Jonas, lovest (ἀγ.) thou me more than do these?" using the ordinary word. Peter can only cast himself upon the Lord and answer, "Thou knowest that I am attached (φι.) to thee," using the word of endearing affection. Again the Lord puts the question, using still the general word "lovest (ἀγ.) thou me?" Peter replying by φιλέω. "He saith unto him the third time, Simon, son of Jonas" — but now, in grace adopts Peter's word as appropriate — "art thou attached (φι.) to me?" "And he said unto him, Lord, thou knowest all things, thou knowest that I am attached (φι.) to thee."

The force thus given to the word φιλέω, may be further seen in its being used of father and mother in Matt. 10: 37, and one's own life in John 12: 25. Paul uses it only twice: 1 Cor. 16: 22, in full keeping with what we have found to be the rule in other passages, and in Titus 3: 15.

There is one other rendering of φιλέω in the three synoptic gospels in the awful case of Judas' 'kiss,' the outward sign of endearment, made possible by the terms of familiar intimacy to which he had been admitted with the Lord: "mine own familiar friend . . . . hath lifted up his heel against me."

It may be noted that the substantive ἀγάπη, 'love,' from the same root as ἀγαπάω, first appears as a current term in the LXX of the Song of Solomon (in eleven places, and also in Jer. 2: 2), from which it passes into its full place in the N.T. for "God is love." Divine love was necessarily an unknown thought outside of revelation. It is rendered 'charity' in 1 Cor. 13 and some other places in the A.V., as well as 'love' generally, which ought always to be its translation.

9. HOLY. PIOUS.

Both ἅγιος (connected with ἁγνός, 'pure') and ὅσιος are translated 'holy,' and both are employed in reference to the Lord as "the holy One," Mark 1: 24 (ἅγ.) and Acts 2: 27 and Acts 13: 35 (ὅσ.).

There are two corresponding words in the Hebrew, and both occur in Ps. 89: ὅσιος corresponds with chasid, "thy holy One," Ps. 89: 19; and ἅγιος with qadôsh, "the holy One" in Ps. 89: 18, the singular of the word translated 'saints' in Ps. 89: 5, 7. ὅσιος, in the neuter plural, is rendered 'mercies' in "the sure mercies of David" in Acts 13: 34.

The difference of the two words has been well expressed thus: God is holy, knowing good and evil perfectly — wills absolutely good and no evil: and we are separated, set apart from evil or common use to Him that is ἅγιος. ὅσιος, on the contrary, is the exercise of gracious suitable affections in the relationships in which we stand to God, to parents, etc.; also God in mercy to us, and Christ in whom they are displayed. Hence however, as suitable affections towards God practically constitute holiness, it is used in this sense for holiness. Its only occurrences are Acts 2: 27; Acts 13: 34, 35; 1 Tim. 2: 8; Titus 1: 8; Heb. 7: 26; Rev. 15: 4; Rev. 16: 5. Thus it is, as is its Hebrew equivalent, employed of God and man. It is goodness and grace in God — piety and recognition of Him on man's part, and is so used of Christ as the One in whom all gracious qualities are concentrated.

ἅγιος is of much more frequent use.

10. FORGIVENESS. REMISSION.

There are two words, ἄφεσις and πάρεσις, thus rendered, the former being of very constant use, and the latter occurring but once.

ἄφεσις (from ἀφίημι, to 'let go,' hence 'to let go free from a charge') was to be characteristic of John the Baptist's testimony, "to give knowledge of salvation to his people by the remission of their sins." Luke 1: 77. Hence we find him preaching "the baptism of repentance for the remission of sins." Mark 1: 4; Luke 3: 3. To let go free of charge by God is necessarily in righteousness, hence we read in Heb. 9: 22 that "without shedding of blood" there could be "no remission." We also find that the cup at the institution of the Lord's Supper (Matt. 26: 28) was the symbol of "the blood of the new covenant, which is shed for many for the remission of sins." ἄφεσις is identified with redemption in two passages. Eph. 1: 7; and Col. 1: 14. In Luke 24: 47, the ground having been laid in Christ's death, the testimony of it is sent forth by the risen Christ: "repentance and remission of sins" was henceforth to be "preached in his name among all nations, beginning at Jerusalem." Hence in Acts 2: 38, to those who were reached in conscience by the testimony of Peter, remission of sins was presented as the first characteristic blessing which became theirs, by taking upon them Christ's name. For "Him hath God exalted by his right hand," he further witnesses in Acts 5: 31 "to be a Prince and a Saviour, to give repentance to Israel and forgiveness of sins:" in Acts 10: 43, opening the door of the kingdom still wider, to the Gentile audience gathered with Cornelius, he is able to bring forward the testimony of all the prophets "that through his name whosoever believeth in him shall receive remission of sins." From Acts 26: 18 we know it was part of Paul's commission, even as he first preached it in the Gentile city of Antioch, Acts 13: 38, 39. One more passage, Heb. 10: 18, identifies it with the remembrance of sins no more, now enjoyed by the Christian, and to be made good to Israel under the New Covenant, Heb. 10: 16, 17. It is ἄφεσις in all these passages, which are all its occurrences save Luke 4: 18, where it occurs twice as 'deliverance' and 'liberty,' and Mark 3: 29, where it is 'forgiveness.'

ἄφεσις is better translated by 'remission': to forgive, as a gracious act towards another, is χαρίζομαι as in Eph. 4: 32; Col. 2: 13; Col. 3: 13; etc.

πάρεσις (from παρίημι, 'to let pass, relax') occurs only in Rom. 3: 25, where the A.V. renders it 'remission,' not observing the distinction that the passage makes between God's ways as to the sins of those before the cross, and after it, now that propitiation has been made through faith in His blood. The more the place of 'remission' is seen, as in the texts quoted above, the more the importance of the change of word will be felt here where we must read "for the passing over [see margin] of sins done aforetime through the forbearance of God." The cross declared God's righteousness in so passing over the sins of past ages, while at the same time it laid the ground for Him now to be "just and the justifier of him that believeth in Jesus."

It was not that under the law there was not provision by which a sinner of Israel might have the forgiveness of sins, but every fresh sin had to be met with fresh sacrifice and fresh forgiveness. And even on the great day of atonement there was a "remembrance again" made of sins every year. Moreover, the Prophets, as David, in Ps. 32; Ps. 85: 2; Ps. 103 etc.; Isaiah in many passages; Jeremiah in connection with the New Covenant (Jer. 31.) — all of them, as Peter can say, had borne testimony to the forgiveness of God. But it was not the revealed ground upon which they of old stood; there could not have been declared before the cross God's righteousness in sin's judgement: it would have taken out from Judaism before the time, as Heb. 10: 2 shows. Hence the change of word by the apostle in Rom. 3: 25. Theirs was not the ἄφεσις of accomplished redemption, not the 'no more conscience of sins' — that is characteristic of the christian position.

11. TO DESIRE, WILL, PURPOSE.

Both βούλομαι and θέλω, which latter word is of much more frequent use, are translated 'to will' and the latter 'to desire,' with other variations of both in the A.V.

The distinction of the two words seems to be justly designated (at least as to their N.T. use) thus: θέλω expresses in general 'to exercise the will' — the will which proceeds from inclination or desire. βούλομαι is the will which follows from deliberation, and involves a carefully-weighed purpose.

They occur together in Matt. 1: 19; Joseph not desiring (θέ.) to expose Mary publicly, purposed (βο.) to have put her away secretly. In 1 Tim. 5: 11, as to the younger widows not being put on the list, they will (θέ.), their desire is, to marry: in 1 Tim. 5: 14 Paul's deliberate judgement and will is that they should; "I will (βο.) therefore."

In Philemon 13 the apostle "would have" (βο.), was desirous of, keeping Onesimus with him, but without Philemon's mind" willed (θέ.) to do nothing.'' Also in 1 Tim. 2: 4, as to "God our Saviour, who desires that all men should be saved," it is θέλω: see Ezek. 18: 23 (LXX, Vat.) "Have I any pleasure at all that the wicked should die?" (with which may be compared 1 Cor. 12: 18 "as it hath pleased [θέ.] him," and 1 Cor. 15: 38): in 1 Tim. 2: 8 it is βούλομαι as in 1 Tim. 5: 14 "I will therefore," the active wish being implied.