RELIGIOUS ENCYCLOPEDIA
Zenos Zerbolt
nations and Israel. Precise expression of the purpose of judgment against the nations is lacking, but the sins of Israel are exactly stated and The afford thus in the original prophecy a Religious- victory for the ethical. Zephaniah Historical has in mind a righteous Israel, as have Situation. Isaiah, Amos, and Hosea, while the recovery of this condition was to be brought about by the end of the State. In the present text there are alongside of the threats exhortations, which were probably not in the original. These additions were placed possibly in the time when the early prophecies were put into form for the use of the community. These were employed not as historical documents that were dead, but as living witnesses for the present and future. In the working over, therefore, where exhortation was lacking it was supplied from the growing treasury of Scripture, and in accordance with the enlarging national hope and wish. On this basis there was added to Zephaniah’s original prophecies those turns of thought which seemed to be justified by the historical situation as it was in the time of redaction, when the territory of Moabites, Ammonites, and Philistines seemed likely to be added to the national possessions. For the Lord of the world, Yahweh, the possessions of his people seemed too small; to it then the possessions of the heathen were to be annexed, or, as an alternative, the heathen were to be converted to the Yahweh religion. Itis to be noted, that Zephaniah knows of no Mersiah; Yahweh himself gives salvation. (G. BEER.) BrisiioGRaAPHy: On questions of introduction use the works noted in and under Brsxiican INTRODUCTION, and: G. G. Findlay, The Books of the Prophets in their Historical Succession, vol. ii., London, 1907 (excellent); B. L. Duhm, Theologie der Propheten, pp. 222-225, Bonn, 1875; Buhl, in ZATW, 1885, pp. 183 sqq.; F. W. Farrar, The Minor Prophets, pp. 153-158, London, 1890; Schwally, in ZATW, 1890, pp. 165 sqq.; A. F. Kirkpatrick, Doctrine of the Prophets, pp. 253-263, London, 1892; Budde, in TSK, 1893, pp. 393 sqq.; Bachmann, in 7'SK, 1894, pp. 641 sqq.; T. K. Cheyne, Critica Biblica, ii. 174-178, London, 1903; Halévy, in Revue sémitique, xii. 193-198, 298— 313; S. Zandstra, Witness of the Vulgate, Peshitta and Septuagint to the Text of Zephaniah, New York, 1909; DB, iv. 974-977; EB, iv. 5402-09; JH, xii. 660. Commentaries are: G. A. Smith, Book of the Twelve Prophets, 2 vols., London, 1896-97; A. B. Davidson, in Cambridge Bible, Cambridge, 1896; F. A. Strauss, Berlin, 1843; H. Cowles, The Minor Prophets, New York, 1866; E. Henderson, Book of the Twelve Minor Prophets, new ed., Andover, 1868; C. F. Keil, Biblical Commentary, vol. xxy., Edinburgh, 1868; LL. Reinke, Miinster, 1868; H. Ewald, in his Commentary on the Prophets of the O. T., vol. iii., 5 vols., London, 1875-81; P. Kleinert, in Lange’s Commentary, New York, 1875, 2d ed. of the German, Bielefeld, 1893; F. Hitzig, 4th ed. by H. Steiner, Leipsic, 1881; J. Wolfendale, in Preacher's Complete Homiletical Commentary, 20 vols., London, 1885-91, New York, 1892; {. Knabenbauer, Paris, 1886; C. von Orelli, Munich, 1888; 2d ed., 1896; Eng. transl., New York, 1893; W. Schulz, Hanover, 1892; J. Wellhausen, Die kleinen Propheten, 2d ed., Berlin, 1893; W. Nowack, Gottingen, 1897, 2d ed., 1903; J. T. Beck, Giitersloh, 1899; E. B. Pusey, Minor Prophets, new ed., vol. vii., London, 1907.
ZEPHYRINUS, zef’i-rai’‘nus: Pope 198 (199)— 217. He succeeded Victor I., and was an opponent of the school of the Theodotus who was excommunicated by Victor (see MonarcHIANISM). He appears to have been much under the influence of Calixtus, later the first pope of that name. The view is now generally accepted that he issued the
edict concerning the readmission of unchaste sinners into the community to which Tertullian refers (De pudicitia, i.). Hippolytus, his opponent, pictures him as a man of little eminence or learning (Her., [X., ii. sqq., Eng. transl., ANF, v. 125 sqq.) and a favorer of heretics. Zephyrinus was the first bishop of Rome to be buried in the catacombs, of which he made Calixtus administrator, to one of which the latter gave his name. (G. Kriiamr.)
BIBLIOGRAPHY: Sources are Eusebius, Hist. eccl., V., xxviii., Eng. transl. in NPNF, 2 ser., i. 246-248; Hippolytus, Her., ix.; and Liber pontificalis, ed. L. Duchesne, vol. i., Paris, 1886, ed. Mommsen, in MGH, Gest. pont. Rom., i (1898),20. Consult further: DCB, iv. 1215-1220 (elaborate); ASB, Aug., v. 783-789; J. J. I. von DéOllinger, Hippolytus und Kallistus, pp. 122 sqq., 220 sqq., Regensburg, 1853; K. Hagemann, Die rémische Kirche in den 3 ersten Jahrhunderten, pp. 84 sqq., Freiburg, 1864; R. A. Lipsius, Chronologie der rémischen Bischife, pp. 171 sqaq., Kiel, 1869; idem, Die Quellen der dltesten Ketzergeschichte, pp. 137 sqq., Leipsic, 1875; K. J. Neumann, Der rémische Staat, i. 308-309, ib. 1890; J. Langen, Geschichte der rémischen Kirche, i. 182-226, Bonn, 1881; Bower, Popes, i. 19-20; Platina, Popes, i. 836-38; Milman, Latin Christianity, i. 75; Harnack, Litteratur, i. 151 sqq.; Schaff, Christian Church, ii. 193, 765; Neander, Christian Church, i. 581, iii. 847; Ceillier, Awteurs sacrés, vi. 84—85.
ZERBOLT, tsar’bolt, VAN ZUETPHEN, tsiit’fen (ZUTFEN), GERARD: Member of the Brotherhood of the Common Life; b. in Ziitphen (58 m. s.e. of Amsterdam) in 1367; d. at Windesheim Dec. 4, 1398. He came of a family of some repute, and was early distinguished by an insatiable thirst for knowledge. Prior to 1884 he was in Deventer, where at school he came into connection with Geert Groote and Florentius Radewyns (qq.v.); under the influence of the latter he left the world and entered the fellowship of the Brethren in the house of which Florentius was the head. There, engaged in spiritual exercises, in the copying of books, and in the study of theology and canon law, he passed nearly all the rest of his life, secluded as much as possible in his cell. He was interested both in increasing the library left by Groote and in having the books read by the clergy in the neighborhood. He received the priesthood, and his sermons were gladly heard. He was noted for his sane view of things, and his counsel was continually sought, his knowledge of law being extremely useful. Yet his highest pleasure was in monastic virtues. During an outbreak of the pestilence Zerbolt and Florentius withdrew to Amersfoort, and there Zerbolt’s talents were available for the brethren’s use. On the return from a mission he was taken ill at Windesheim and died there. Less widely known than Groote and Florentius, his influence was wide and deep; he represents the noblest and best of the association with which he was connected.
His writings show his devotion to the brotherhood. The charge of heresy brought by the monks because the association was without vows, rule, or patron, he repelled in his Swper modo vivendi devotorum hominum simul commorantium. He also advocated the reading of the Scriptures and other religious books in the vernacular (in his De libris Teutonicalibus, though the authenticity of this tract is questioned). In Tractatus de vestibus pretiosis he assailed luxury in dress, and struck at unworthy ambition in In quendam inordinate grados ecclesiasticos et predica-
Zerubbabel Ziegler