Zo"heth-{Uiih.Zochet/i',r\mt,sfronfj [Fiirst]; Sept. Zwxa^ V. r. Za>«j'; Vulg. Zohelh), first named of the two "sons of Ishi" of the tribe of Judah (1 Chron. iv, 20), the other being called Een-zoheth (q. v.). B.C. post 1618.
Zollikofer, Georg Joachim, a famous preacher of Leipsic, was born at Saint Gall, Aug. 5, 1730. He at- tended the gymnasia of Saint Gall and Bremen, and afterwards the University of Utrecht; giving attention rather to literature than theolog^^ at the latter place, and cultivating a finished diction. He became a family tutor at Frankfort-on-the-Main in 1749. In 1753 he re- turned to Saint Gall, and vainly sought employment there and in other Swiss towns; but earned, in the meantime, a reputation wliich obtained for him a call to become the pastor of the Keformcd congregation at Leipsic. He served that congregation during thirty years, and until his death, which occurred Jan. 22, 1788.
Zollikofer's tendenc)^ was in some measure in harmo- ny with the spirit of his times. He was given to the exaltation of virtue, and loved to discuss the dignity of man, the ways of righteousness which alone lead to God, and which Jesus opened bj' teaching and example. He asserted that persons who have always been virtuous need no conversion, but simply a perfecting of their characters. Christianity was to him God's own best means for the instructing, comforting, and improving of men, through which progress the}' may attain to bless- edness. He was not, however, an exponent of the "en- lightenment" of that period; for Christ's resurrection, ascension, and eternal glory were held by him as posi- tive facts. Christ was to him the only-begotten Son of the Highest, though the atonement was regarded as simply an expression of God's readiness to forgive. As a preacher, he may be ranked with Reinhard, though su- perior to him as an expositor and in the definite aim of his discourse, as well as in the joyous fervor with which it was usually pervaded. Leipsic regarded it as an evi- dence of inferior culture and poor taste not to prefer him above the contemporary preachers. He wrote prayers which are mere reflections preceded by an ad- dress to God ; e. g. A m-eden u. Geheie bci dem gemein- schuftl. u. hauslichen Gottesdienste (1777): — Anduchts- iibungen u. Gebete, etc. (new ed. 1804, 4 pts.). He also prepared a hymn-book, Summlung geisll. Lieder u. Ge- sdnge (1766). His sermons were repeatedly published ; in 15 vols, in 1798-1804. His personal character was thoroughly upright and manly, and also kindly and be- nevolent. He was self-possessed and of an equitable temper. The care with which he chose the precise word he needed made him eloquent in the pulpit, but reticent in ordinary intercourse with men.
The sources for Zollikofer's life are, Fischer, A Me- morial Discourse; Hirsching, Ilist.-lit. Handbi/ck (Er- nesti's supplement, Leips. 1815), xvii, 272 sq. ; Doring, Deutsche Kanzelredner d. 18. u. 19. Juhrhunderts (Neii- stadt an d. Oder, 1830), p. 586 sq.; hiiTye,Charak1eriza- tioti (Leips. 1788); Lentz, Gesch. d. I/omiletik, ii, 327 sq. ; Hagenbach, Kirckengesc/i. d. 18. u. 19. Jahrh. i, 366 sq. See also Herzog, Real-Encyklop. s. v.
Zo'phah (Heb. Tsophach', naia [in pause nsi:j], a cruse [Gesen.] ; Sept. Zw^o v. r. Ztoipap and Zaj;(«S; Vulg. Suphu), an Asherite, first named of the four sons of Helam or Hotham (1 Chron. vii, 35 ; corap. ver, 32), and father of many sons (ver. 36). B.C. cir. 1618.
Zo'phai (Heb. Tsophny', ^'Z^1, patronymic from Zuph [Fiirst] ; Sept. Zow^i ; Vulg. Sopha'i), a Kohathite Levite, son of Elkanah and father of Nahath (1 Chron. vi, 26 [Heb. 11]); elsewhere (ver. 35) called simply Zurn (q. v.).
Zo'phar (Heb. Tsophar', ^sis, sparrow [Gesen.] or shaggy [Fiirst] ; Sept. Zw^ii ; Vulg. Sophar), the last named of Job's three friends and opponents in argument (Job ii, 11 ; xi, 1 ; xx, 1 ; xlii, 9). B.C. cir. 2000. He is called a Naamathite, or inhabitant of Naamah, a place whose situation is unknown, as it could not be the Na- amah mentioned in Josh, xv, 41. AVemyss, in his Job and his Times (p. Ill), well characterizes this interlocu- tor: "Zophar exceeds the other two, if possible, in se- verity of censure ; he is the most inveterate of the ac- cusers, and speaks without feeling or pity. He does little more than repeat and exaggerate the arguments of Bikiad. He unfeelingly alludes (Job xi, 15) to the effects of Job's disease as appearing in his countenance. This is cruel and invidious. Yet in the same discourse how nobly does he treat of the divine attributes, show- ing that any inquiry into them is far beyond the grasp of the human mind ! And though the hortatory part of the first discourse bears some resemblance to that of Eliphaz, j-et it is diversified by the fine imagery which he employs. He seems to have had a fidl conviction of the providence of God as regulating and controlling the actions of men ; but he limits all his reasonings to the ))resent life, and makes no reference to a future world. This circumstance alone accounts for the weakness and fallacy of these men's judgments. In his second dis- course there is much poetical beauty in the selection of images, and the general doctrine is founded in truth; its fallacy lies in its application to Job's peculiar case. The whole indicates great warmth of temper, inflamed by misapprehension of its object and by mistaken zeal." It is to be observed that Zophar has but two speeches, whereas the others have three each. When Job had replied (ch. xxvi-xxxi) to the short address of Bildad (ch. xxv), a rejoinder might have been expected from Zophar; but he said nothing, the three friends, by com- mon consent, then giving up the contest in despair (xxxii, 1). — Kitto. See Job.