THE NEW SCHAFF-HERZOG
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tionis officium affectantem. His most detailed works are De spiritualibus ascensionibus and De reformatione virium anime, ethical treatises which establish his fame. In his works are the evidence of knowledge, piety, and independence of thought. Though a recluse by disposition, he was a man of practical sense; his mysticism was subjected to his understanding and experience, and vision and ecstasy do not appear in him. He was a faithful son of the Church, valuing highly its ordinances and especially the sacraments. As preacher and as author of useful writings Zerbolt served well his generation, and particularly the brotherhood. One of the services he rendered the latter was his influence against its conversion into a monastic order. He was the real head of the community at Deventer by reason of his great learning and spiritual intensity. (S. D. van VEEN.) BIBLIOGRAPHY: The earliest life, by Thomas & Kempis, is in the latter’s Opera, in the English in his Founders of the
New Devotion, transl. by J. P. Arthur, pp. 220-225, Lon-
don, 1905. Consult further: J. Revius, Daventria illus-
trata, pp. 36-60, Leyden, 1651; H. J. van Henssen, Hist.
episcopatuum federati Belgii, vol. ii., ib. 1719; G. H. M.
Delprat, Verhandeling over de Broederschap van G. Groote-
pp. 349-352, Arnheim, 1856; W. A. Koning, Specimen
historico-theologicum de Gerardi Zutphaniensis vita, Utrecht,
1858; C. M. Vos, in Kerkhistorisch Jaarboekje, pp. 102-—
188, Schoonhoven, 1864; C. Ullmann, Reformers before
the Reformation, ii. 105-114, 164-165, Edinburgh, 1877;
G. H. J. W. J. Geesink, Gerard Zerbolt van Zutfen, Amster-
dam, 1879; F. Jostes, in Historisches Jahrbuch der Gérres-
gesellschaft, xi. 1 sqq., 709 sqq.; W. Preger, in the Abhandlungen of the Bavarian Academy, XXI., i. 1 sqq.
ZERUBBABEL, ze-rub’a-bel: Very little is known of the history of Zerubbabel. As Persian governor in the postexilic Jewish community, influenced by the prophets Haggai and Zechariah, he laid the corner-stone of the second Temple in Jerusalem, in the second year of King Darius (520), and in conjunction with the high-priest Joshua promoted energetically its erection (Hag. 1. 12, 14; Zech. iv. 9-10, 14, viii. 9; Ezra v. 2). The undertaking was favored by the difficulties of the Persian kingdom at this time and by the messianic hopes centering in Zerubbabel’s person. The work was also furthered by the attempted interference of the Satrap Tatnai, who under Samaritan influence tried to arrest its progress, but instead brought about acknowledgment by Darius of the legitimacy of the Jewish claims as based on the privileges which were accorded by Cyrus to the Temple at Jerusalem (Ezra v. 3-6, 14).
The meagerness of the sources raises several questions in connections with Zerubbabel: (1) Was he a native of Israel, or did he belong to the exiled Jews in Babylon? His name (“branch of Babylon ”’) suggests that he was born in Babylon. The messianic expectations centering about him testifies to membership in the family of David. The Chronicler (I., iii. 19) calls him the son of Pedaiah, while Haggai (i. 1, 12, 14, etc.) and Ezra (v. 2) call him the son of Shealtiel. This question is complicated by the difficulty as to the exact condition of the text of Haggai, and the reliability of the genealogical table in the Book of Chronicles. (2) What was the relation between Zerubbabel and Sheshbazzar (Ezra i. 8, ef. ii. 2)? Older authorities identify the two, but it is not likely that a Jew would bear two Baby-
lonian names of the character of these. Besides, although both are mentioned as laying the cornerstone (Ezra v. 16, Sheshbazzar; Zech. iv. 9, Zerubbabel), it is probable that the one belonged to the second year of Cyrus and the other to the second year of Darius. Allowing that they were two different persons, when did Zerubbabel return home? Not much reliance can be placed in the list of Ezra ii., since it is evidently artificial in its construction. Note the number twelve. Probabilities point to the fact that in the year 519 this young member of the house of David, then in his twentieth year, returned to his fatherland. Confirmation (not proof) of this is found in III Esdras v. 1 sqq. (3) What was Zerubbabel’s career? The rest of his life, after the completion and consecration of the Temple in 516, lies in obscurity. This is all the more remarkable because the books of Haggai and Zechariah leave the impression that Zerubbabel was about to be elevated to the throne. Possibly there was a rebellion (or attempt to set up an independent kingdom) against the “ great king”’ (of Persia) which ended in a catastrophe. Such an ending to a sa~trapy was common in the Persian empire. It is likely that Zerubbabel was put to death, and possibly this event is alluded to in Ps. Ixxxix. 89-52. Yet the mention in‘I Chron. iii. 21 of a Hattush belonging to the family of David allows the hypothesis that Zerubbabel was not executed but rather recalled to Babylon. (Ernst SELLIN.) BIBLIOGRAPHY: Of high value are the later commentaries on the books of Ezra~-Nehemiah, Haggai, and Zechariah. Consult further: A. van Hoonacker, Zorobabel et le second temple, Ghent, 1891; idem, Nouvelles études sur la restauration juive aprés l’exil de Babylone, ib. 1896; idem, in Expository Times, viii (1897), 351 sqq.; W. H. Kosters, Het Herstel van Israel, Leyden, 1893 (epoch-making) ; F. de Sauley, Htude chronologique des livres d’Esdras et Néhémie, Paris, 1868; J. Imbert, Le Temple reconstruit par Zorobabel, Louvain, 1888; P. H. Hunter, After the Exile, London, 1890; A. Kuenen, Gesammelte Abhandlungen, pp. 212 sqq., Freiburg, 1894; A. H. Sayce, Higher Criticism and the Monuments, pp. 539 sqq., London, 1894; E. Meyer, Entstehung des Judentums, Halle, 1896; T. K. Cheyne, Jewish Religious Life After the Exile, New York, 1898, ef. his Introduction to Isaiah, pp. xxxiii—xxxix., London, 1895; C. C. Torrey, The Composition and Historical Value of Ezra-Nehemiah, Giessen, 1896; E. Sellin, Serubbabel, Leipsic, 1898; idem, Studien zur Entstehungsgeschichte der jiidischen Gemeinde nach dem babylonischen Exil, part ii., ib. 1901; J. Nikel, Die Wiederherstellung des jiidischen Gemeinwesens nach dem babylonischen Evil, Freiburg, 1900; J. W. Rothstein, Die Genealogie des Kénigs Jojachin und seiner Nachkommern in geschichtlicher Beleuchtung, Berlin, 1902; J. Fischer, Die chronologischen Fragen in den Biichern Esra-Nehemia, Freiburg, 1903; DB, iv. 978-979; EB, iv. 5411-14; JH, xii. 662— 663; and the works on the history of Israel dealing with the period, cited under AHAB, and ISRAEL, HiSTORY OF. ZEZSCHWITZ, tsetsh’wits, KARL ADOLF GERHARD VON: Lutheran theologian; b. at Bautzen (31 m. e.n.e. of Dresden) July 2, 1825; d. at Erlangen July 20, 1886. After elementary instruction at Dresden and Bautzen, he entered in 1846 the University of Leipsic, studying under Winer and Harless; he then became an assistant in the Mission House at Leipsic, and also taught in a girls’ school; next he became substitute pastor at Grosszschocher, a village near Leipsic; from there he went to Leipsic as second university preacher in 1856, having developed a rich experience which he was hereafter to utilize in the department of cate-
chetics. In 1857 he became a teacher in the university, and published Petri apostoli de Christi descensu ad inferos sententia . . . (Leipsic, 1857), also Profangrdcitit und biblischer Sprachgeist (1859). Besides exegesis, he dealt with catechetics; his work as preacher was acceptable, and he issued two volumes of sermons (1860, 1864). By 1862 he had finished the first volume of his System der christlichkirchlichen Katechetik, completed in 1864. Beginning in 1862 he issued a series of smaller works on catechetics which was not completed till the issue of his Christenlehre im Zusammenhang (1885). During 1863-65 he delivered lectures at Frankfort, Darmstadt, and Basel, afterward published as Jnnere Mission, Volkserziehung und Prophetenthum (Frankfort, 1864), and Apologie des Christenthums nach Geschichte wnd Lehre (Leipsic, 1866). In 1865 he received a call as professor to Giessen, and the next year to Erlangen to teach practical theology; in 1867 the position of university preacher came to him; in 1868 he founded the Studienhaus, which became influential in the university, in which he exercised a useful leadership. In 1885 he laid down his position of university preacher, but devoted himself the more earnestly to his work of teaching.
Alongside his works on catechetics stands his chief work, Das System der praktischen Theologie (Leipsic, 1878), which found a wide and welcome field of usefulness. Other works are: Vom rémischen Kaiserthum deutscher Nation (1877); Das mittelalterliche Drama vom Ende des rémischen Katserthums (1878); and Hinleitung in die praktische Theologie (Nordlingen, 1883). In his ecclesiastical relations Zezschwitz was a faithful Lutheran, opposing Romanism and also the “ Union.’ In his culture he was wide and catholic, and his influence was salutary. (T. Ficksr.)
ZIDON (SIDON). See PHEniciA, PHENICIANS, Ih 8 &
ZIEGENBALG, BARTHOLOMAUS: The first German Protestant missionary to India; b. at Pulsnitz (16 m. n.e. of Dresden), Saxony, June 14, 1683; d. at Tranquebar (140 m. s. by w. of Madras), India, Feb. 28, 1719. He was educated at Halle, and in 1705 was one of two missionaries selected by the king of Denmark to spread the Gospel in the Danish possessions in India. Landing in Tranquebar in July, 1706, Ziegenbalg and his companion began their labors under the most adverse conditions, being forced to encounter not only the antipathy of the Hindus, but also the ill-concealed hostility of the Danish governor and of the other European residents. Nevertheless, Ziegenbalg contrived to learn Tamil within a year, although when he arrived in India he was utterly unacquainted with the language, and he was soon able to prepare for baptism five slaves of Europeans. In 1707 he made an extensive preaching-tour, and in the following year was enabled by the Dutch magistrate at Negapatam to hold there a friendly conference on religious matters with the Brahmans. Ziegenbalg remained at Tranquebar until 1715, busily engaged in preaching to Hindus, half-breed Portuguese, and slaves, as well as holding a weekly German service, besides his necessary labor of translating the New Testament and a considerable portion of the Old