See ZOROBABEL
or ZEROBABEL, was son of Salathiel, of the royal race of David. St. Mat 1:12, and 1Ch 3:17; 1Ch 3:19, make Jeconiah king of Judah to be father to Salathiel; but they do not agree as to the father of Zerubbabel. The Chronicles say Pedaiah was father of Zerubbabel; but St. Matthew, St. Luke, Ezra, and Haggai, constantly make Salathiel his father. We must therefore take the name of son in the sense of grandson, and say that Salathiel having educated Zerubbabel, he was always afterward looked upon as his father. Some think that Zerubbabel had also the name of Sheshbazzar, and that he has this name in Ezr 1:8. Zerubbabel returned to Jerusalem long before the reign of Darius, son of Hystaspes. He returned at the beginning of the reign of Cyrus, A.M. 3468, fifteen years before Darius. Cyrus committed to his care the sacred vessels of the temple with which he returned to Jerusalem, Ezr 1:11. He is always named first as being the chief of the Jews that returned to their own country, Ezr 2:2; Ezr 3:8; Ezr 5:2; he laid the foundations of the temple, Ezr 3:8-9; Zec 4:9, &c; and restored the worship of the Lord, and the usual sacrifices. When the Samaritans offered to assist in rebuilding the temple, Zerubbabel and the principal men of Judah refused them this honour, since Cyrus had granted his commission to the Jews only, Ezr 4:2-3.
Zerub´babel (sown in Babylon), called also ’Sheshbazzar, prince of Judah’ (Ezr 1:8), son (comp. 1Ch 3:19) of Shealtiel, of the royal house of David (1 Chronicles 3), was the leader of the first colony of Jews that returned from captivity to their native land under the permission of Cyrus, carrying with them the precious vessels belonging to the service of God. With the aid of Joshua and his body of priests, Zerubbabel proceeded, on his arrival in Palestine, to rebuild the fallen city, beginning with the altar of burnt-offerings, in order that the daily services might be restored. The Samaritans, however, having been offended at being expressly excluded from a share in the land, did all they could to hinder the work, and even procured from the Persian court an order that it should be stopped. Accordingly, everything remained suspended till the second year of Darius Hystaspis (B.C. 521), when the restoration was resumed and carried to completion, according to Josephus, owing to the influence of Zerubbabel with the Persian monarch (Antiq. xi. 3; Ezra; Hag 1:1; Hag 1:14; Hag 2:2).
Zerub’babel. (born at Babel, that is, Babylon). The head of the tribe of Judah, at the time of the return from the Babylonish captivity, in the first year of Cyrus. The history of Zerabbabel in the Scriptures is as follows: In the first year of Cyrus, he was living at Babylon, and was the recognized prince of Judah in the captivity, -- what, in later times, was called "the prince of the captivity," or "the prince."
On the issuing of Cyrus’ decree, he immediately availed himself of it, and placed himself at the head of those of his countrymen "whose spirit God had raised to go up to build the house of the Lord which is in Jerusalem." It is probable that he was in the king of Babylon’s service, both from his having, like Daniel and the three children, received a Chaldee name, Sheshbazzar, and from the fact that he was appointed by the Persian king to the office of governor of Judea.
On arriving at Jerusalem, Zerubbabel’s great work, which he set about immediately, was the rebuilding of the Temple. In the second month of the second year of the return, the foundation was laid with all the pomp which could be commanded. The efforts of the Samaritans were successful in putting a stop to the work during the seven remaining years of the reign of Cyrus and through the eight years of Cambyses and Smerdis. Nor does Zerubbabel appear quite blameless for this long delay. The difficulties in the way of building the Temple were not such as needing have stopped the work and, during this long suspension of sixteen years, Zerubbabel and the rest of the people had been busy in building costly houses for themselves.
But in the second year of Darius, light dawned upon the darkness of the colony from Babylon. In that year -- it was the most memorable event in Zerabbabel’s life -- the spirit of prophecy suddenly blazed up with a most brilliant light among the returned captives. Their words fell like sparks upon tinder. In a moment, Zerubbabel roused from his apathy, threw his whole strength into the work.
After much opposition, see Nehemiah, The Book of, and many hindrances find delays, the Temple was at length finished, in the sixth pear of Darius, and was dedicated with much pomp and rejoicing. See Temple. The only other works of Zerubbabel of which we learn from Scripture are the restoration of the courses of priests and Levites and of the provision for their maintenance, according to the institution of David, Ezr 6:18; Neh 12:47, the registering the returned captives according to their genealogies, Neh 7:5, and the keeping of a Passover in the seventh year of Darius, with which last event ends all that we know of the life of Zerubbabel. His apocryphal history is told in 1 Esdras 3-7.
The exact parentage of Zerubbabel is a little obscure, from his being always called the son of Shealtiel, Ezr 3:2; Ezr 3:8; Ezr 5:2 etc.; Hag 1:1; Hag 1:12; Hag 1:14 etc., and appearing as such in the genealogies of Christ, Mat 1:12; Luk 3:27, whereas, in 1Ch 3:19, he is represented as the son of Pedaiah, Shealtiel or Salathiel’s brother, and consequently as Salathiel’s nephew. Zerubbabel was the legal successor and heir of Jeconiah’s royal estate, the grandson of Neri and the lineal descendant of Nathan, the son of David. In the New Testament, the name appears in the Greek form of Zorobabel.
("dispersed to Babylon".) Head of Judah in the Jews’ return in the first year of Cyrus. Son of Shealtiel (Salathiel) (Ezr 3:2; Ezr 3:8; Ezr 5:2; Hag 1:1; Hag 1:12; Mat 1:12; Luk 3:27); but in 1Ch 3:19 "son of Pedaiah," Shealtiel’s brother. "Son" probably means next heir, the direct line failing; by the Levirate law Shealtiel’s widow would marry her brother-in-law Pedaiah, who would raise seed to his brother Shealtiel (Deu 25:5-10; Mat 22:24-28). Matthew deduces his line from Jechonias and Solomon, Luke deduces it through Neri and Nathan, because Zerubbabel was the legal successor and heir of Jeconiah’s royalty and at the same time the grandson of Neri and lineal descendant of Nathan the son of David.
At Babylon he bore the Babylonian or Persian name Shesh-bazzar, being governor or tirshatha there (Neh 8:9; Neh 10:1; Ezr 1:8-11; Ezr 5:14-16; Neh 7:65). His name Zerubbabel occurs in Ezr 2:2; Ezr 3:2; "prince (
All they that were about them strengthened their hands with vessels of silver, with gold, with goods, with beasts, and with precious things willingly offered. The chief of the fathers also, when they came to the house of God at Jerusalem, offered freely for it after their ability (Ezr 2:68-69). He and Jeshua in the seventh month (wherein they kept the feast of tabernacles less formal than the celebration, Nehemiah 8), first built the altar of burnt offering, the nucleus and central point of the temple. In the second year of their coming, in the second month, having by Cyrus’ decree timber, (including cedars from Lebanon brought by sea to Joppa,) and stone for the building, and money for the builders (Ezr 6:4), they laid the temple foundations with sounding of trumpets by the priests, and of cymbals by the Levites, and mingled shouts of joy and of noise of weeping in remembrance of the past (Ezr 3:7-13).
They used the same psalm of praise, "because Jehovah is good, for His mercy endureth forever toward Israel" (Psa 136:1; 2Ch 5:13; 1Ch 16:7-34), as David had delivered to Asaph for public liturgy, and as Solomon had used at the dedication of His temple; making use also probably of the same style of instrument, to some extent affected by their Babylonian and Assyrian experience. Soon after the work was interrupted by the opposition of the Cuthaean settlers or Samaritans. They had wished to join in building the temple, as sacrificing unto the same God as the Jews; but Zerubbabel, Jeshua, and the chief fathers said, "ye have nothing to do with us to build an house unto our God, but we ourselves together will build," etc.
So by hired counselors, in the third year of Cyrus, and by a letter influencing Artaxerxes, they caused the work to cease until the second year of Darius, i.e. for 16 years (Ezr 4:24), namely, the seven remaining years of Cyrus, eight years including Cambyses (Ahasuerus) and Smerdis (Artaxerxes) joint reigns, and one year of Darius. Haggai and Zechariah roused the Jews from the apathy as to God’s house which had crept over them while they were keen about building and ceiling their own houses (Hag 1:4). Haggai drew their attention to the tokens of God’s displeasure manifested in the adversity which attended all their undertakings and the drought affecting their crops (Hag 1:5-11). "Jehovah hereby stirred up the spirit of Zerubbabel (Hag 1:14-15) and of Joshua, so that they rose up, came, and did work in the house of Jehovah of hosts, their God, in the 24th day of the sixth month, in the second year of Darius the king," "and with them were the prophets of God helping them" (Ezr 5:1-2).
They made this bold venture even before Darius had made any decree revoking Smerdis’ prohibition. Tatnai, governor on this side the river, and Shethar Boznai and their companions interrogated them, "who hath commanded you to build this house? ... what are the names of the men that make this building?" and reported their answer to Darius, and requested that search should be made at Babylon for the alleged decree of Cyrus in their favor. The decree was found at Achmetha (
So the house was completed four years after its recommencement, in the third day of the month Adar, the sixth year of Darius (Ezr 6:15). This successful issue was mainly under God due to the prophets who strengthened the hands of Zerubbabel and Jeshua. "They prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo." Compare Hag 2:4-9; Hag 2:21-23; Zec 4:6-10, directly addressed to Zerubbabel. Zerubbabel also restored the courses of the priests and Levites, and appointed for them, the singers, and the porters, maintenance (Ezr 6:18; Neh 12:47). Moreover he registered by genealogies the returning Jews (Neh 7:5-7).
The last public act of this great man, whose name marks a leading epoch in Jewish history, was his causing the returned children of the captivity to keep the Passover with joy, for the Lord had made them joyful (Ezr 6:22). The priestly power after the time of Zerubbabel overshadowed the royal line of David, notwithstanding the previous prominence of the latter in the person of Zerubbabel. Finally Messiah combined both in Himself the Antitype (Zec 3:7-10; Zec 6:13).
Zerubbabel (ze-rŭb’ba-bĕl), begotten in Babylon, 1Ch 3:19, or Zorobabel, Mat 1:12, A. V., was the leader of the first colony of Jews that returned from the captivity in Babylon, Ezr 2:2, and was of the family of David, a son of Salathiel or Shealtiel, Hag 1:1; Mat 1:12, but called a son of Pedaiah, the brother or son of Salathiel, in 1Ch 3:17-19. He laid the foundations of the temple, Zec 4:6-10, and was chiefly instrumental in restoring the religious rites of the nation. Finally he succeeded in completing the building. Ezr 5:2; Hag 1:12; Hag 1:14; Hag 2:2; Hag 2:4; Zec 4:6; Zec 4:10. He was the governor of Judæa. Neh 12:47.
[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. Ezr 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." Zec 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.’ 1Ch 3:19; Ezr 2:2 to Ezr 5:2; Neh 7:7; Neh 12:1; Neh 12:47; Hag 1:1; Hag 1:14; Hag 2:2-23. He is called ZOROBABEL in Mat 1:12-13; Luk 3:27.
By: Emil G. Hirsch, J. F. McLaughlin
Son of Shealtiel (Ezra iii. 2, 8; Hag. i. 1; "Pedaiah" in I Chron. iii. 19 is probably a scribal error) and grandson of Jehoiachin. The name is either the Hebrew 
(= "begotten of [in] Babylon"), although compounds with the passive participle, frequent in Assyrian, are rarely, if ever, found in Hebrew; or, more probably, it is the Assyro-Babylonian "Zeru-Babel" (= "seed or offspring of Babylon"). It is a moot question whether or not he was identical with Sheshbazzar, "the prince of Judah" and leader of the first great band of exiles returning to Jerusalem from Babylon under Cyrus (Ezra i. 8). On the one hand, it is urged that he is regarded as the head of the community of returned exiles (Ezra iv. 2), that he is associated in this capacity with the high priest Jeshua in the general administration (Ezra iii. 2, 8; iv. 3; v. 2; Hag. i. 1; Zech. iii.-iv.), and that the same title of governor ("peḥah") of Judah is given him by the prophet Haggai (i. 1; ii. 2, 21) as is attributed to Sheshbazzar by Ezra (v. 14); while it is supposed that he, like Daniel, bore a double name, the Hebrew "Zerubbabel" and the Babylonian "Sheshbazzar." In opposition to this view it is pointed out that "Zerubbabel" is in all probability a Babylonian name, and that no hint of this identity is given in those portions of Ezra in which both names occur. It has been suggested that "Sheshbazzar" may be identical with "Shenazar" (I Chron. iii. 18), one of the sons of Jehoiachin and an uncle of Zerubbabel. In that case it might be supposed that the nephew took a prominent part in the reorganization of the community and shortly afterward succeeded to the governorship. At all events, Zerubbabel was governor of Judah in the second year of Darius Hystaspis (520 B.C.; Hag. i. 1, 14; ii. 2). According to the story of the chronicler in Ezra iii.-iv. 5, Zerubbabel, together with the high priest Jeshua and others, erected an altar for burnt offerings in the seventh month, offered morning and evening sacrifices, and kept the Feast of Tabernacles. In the second month of the second year of the return they laid the foundation of the Temple, but the opposition of "the adversaries of Judah and Benjamin" (either descendants of Jews who had not gone into exile or interlopers who showed hostility to the returning exiles) caused a delay of seventeen years. Roused to fresh activity by the prophets Haggai and Zechariah, work was resumed in the second year of Darius (520 B.C.), but fresh obstacles were encountered in the suspicions of Tatnai, "governor beyond the river" (R. V.), and an appeal was made to Darius, who promulgated a decree authorizing the completion of the work. The Temple was finished and dedicated four years later (Ezra v.-vi.). Nothing further is certainly known of Zerubbabel, although a Jewish tradition says that he returned to Babylon and died there. His sons are named in I Chron. iii. 19, and in Ecclus. (Sirach) xlix. 11 his name appears in the list of the famous men of Israel.
In I Esdras iv. 13-63, followed by Josephus ("Ant." xi. 3, §§ 5-9), a story, which appears to lack historicity, is told to the effect that Zerubbabel was a soldier in the body-guard of Darius Hystaspis and commended himself to the king's notice by his ready wit, receiving as his reward permission to go to Jerusalem and rebuild the Temple. In recent times interest has been aroused by the ingenious hypothesis of Sellin ("Serubbabel: ein Beitrag zur Geschichte der Messianischen Erwartung," 1898), whoendeavors to show that Zerubbabel was actually made King of Judah, but was overthrown and put to death by the Persians. This kingdom, he believes, was regarded as Messianic, and in Isa. liii. he sees an allusion to Zerubbabel's martyrdom.
Bibliography:
Ryle, Ezra and Nehemiah, in The Cambridge Bible for Schools, Cambridge, 1893;
Van Hoonacke, Zorobabel et le Second Temple, Paris, 1892;
Sayce, Higher Criticism and the Verdict of the Monuments, pp. 539 et seq., London, 1894;
Wellhausen, I. J. G. 3d ed.;
Schrader, Die Dauer des Zweiten Tempelbaues, in Studien und Kritiken, 1867, pp. 460-504;
Koster's Het Herstel van Israel in het Perzische Tijdvak, 1894.
ZERUBBABEL (meaning uncertain, perhaps ‘offspring of Babel’; the form Zorobabel is used in the Apocrypha).—The son of Shealtiel, and related to the house of David. He was the leader of one of the bands that returned from the Captivity (Ezr 2:2, Neh 7:7), and was at one time pechah or ‘governor’ of Judah (Hag 1:1 etc.). On the question of his Identity with Sheshbazzar, see Sheshbazzar. As the servant of the Lord, and as His specially chosen one, he is designated as one who is to be specially honoured in the ‘day of the Lord,’ for which reason he is called the ‘signet’ (Hag 2:23). Both Haggal and Zechariah point to Zerubbabel and the high priest Joshua as those who are to re-build the Temple (Hag 1:1-8; Hag 2:9-18, Zec 4:1-14); this was done, though after consideraable delay owing to enemies of the Jews; it was only after a special appeal had been made to Darius that the work was proceeded with unimpeded (Ezr 6:1 ff.). From Zechariah’s fourth ‘night-vision’ (Zec 3:1 ff., esp. Zec 3:8-10) we learn that Zerubbabel was looked upon as the coming Messiah; in this night-vision it is pointed out that Joshua and his fellows are a pledge and an earnest of the near approach of the Messiah—the ‘Branch,’ as he is here called; the stone which is to adorn his crown is ready, and Jahweh Himself is about to engrave thereon a fitting inscription; when the Messiah comes, God will obliterate all guilt from the people, and peace shall rest upon the land (see Branch). Although Zerubbabel is not mentioned here by name, a comparison of the passages Zec 3:8-10; Zec 4:1-14; Zec 6:9-13 makes it reasonably certain that he is intended.
This period of Jewish history presents not a few very difficult problems; one of the burning questions has reference to the respective parts played in the rebuilding of the Temple, and the re-organization of the Jewish State generally, by the returned exiles, and by the ‘people of the land’ who had been left behind when the rest were carried off to Babylon; this question has an important bearing on the subsequent history of Judaism.
W. O. E. Oesterley.
1. Name:
Is commonly called the son of Shealtiel (Ezr 3:2, Ezr 3:8; Ezr 5:2; Neh 12:1; Hag 1:1, Hag 1:12, Hag 1:14; Mat 1:12; Luk 3:27); but in 1Ch 3:19 he is called the son of Pedaiah, the brother apparently of Shealtiel (Salathiel) and the son or grandson of Jeconiah. It is probable that Shealtiel had no children and adopted Zerubbabel; or that Zerubbabel was his levirate son; or that, Shealtiel being childless, Zerubbabel succeeded to the rights of sonship as being the next of kin.
2. Family:
Whatever may have been his blood relationship to Jeconiah, the Scriptures teach that Zerubbabel was his legal successor, of the 3rd or 4th generation. According to 1Ch 3:19, he had one daughter, Shelomith, and seven sons, Meshullam, Hananiah, Hashubah, Ohel, Berechiah, Hasadiah and Jushab-hesed. In Mat 1:13 he is said to have been the father of Abiud (i.e. Abi-hud). As it is the custom in Arabia today to give a man a new name when his first son is born, so it may have been, in this case, that Meshullam was the father of Hud, and that his name was changed to Abiud as soon as his son was named Hud. In Luk 3:27, the son of Zerubbabel is called Rhesa. This is doubtless the title of the head of the captivity, the
3. Relation to Sheshbazzar:
It has been shown in the article on Sheshbazzar that he and Zerubbabel may possibly have been the same person and that the name may have been Shamash-ban (or bun)-zer-Babili-usur. It seems more probable, however, that Sheshbazzar, the prince of Judah, was governor under Cyrus and that Zerubbabel was governor under Darius. The former, according to Ezr 1:8 and Ezr 5:14-16, laid the foundations, and the latter completed the building of the temple (Ezr 2:2, Ezr 2:68; Ezr 4:2; Hag 1:14; Zec 4:9).
4. History:
All that is known certainly about Zerubbabel is found in the canonical books of Zechariah, Haggai and Ezra-Nehemiah. According to these he and Jeshua, the high priest, led up a band of captives from Babylon to Jerusalem and began rebuilding the temple in the second year of Darius Hystaspis. They first constructed the altar of burnt offerings, and afterward built a temple, usually called the Second Temple, much inferior in beauty to that of Solomon. According to Josephus and the apocryphal Book of Ezra (1 Esdras 3, 4), Zerubbabel was a friend of Darius Hystaspis, having successfully competed before him in a contest whose object was to determine what was the strongest thing in the world - wine, kings, women, or truth. Zerubbabel, having demonstrated that truth was the mightiest of all, was called the king’s “cousin,” and was granted by him permission to go up to Jerusalem and to build the temple. Zerubbabel was also made a governor of Jerusalem, and performed also the duties of the tirshatha, an official who was probably the Persian collector of taxes. See TIRSHATHA.
When Persia conquered Babylon in 539 BC, the Persian king Cyrus released the captive Jews to return to their homeland and rebuild Jerusalem. The original leader of the Jews was Sheshbazzar (Ezr 1:8; Ezr 5:14), but his leadership was soon replaced by the joint leadership of the governor Zerubbabel and the high priest Joshua (Ezr 2:2; Hag 1:1). (An alternative view is that Sheshbazzar was another name for Zerubbabel.)
Rebuilding the temple
The year after they arrived in Jerusalem, the Jews began rebuilding the temple. Within a short time they met opposition from the local non-Jewish people, with the result that they became discouraged and the work stopped (Ezr 4:24). For about sixteen years no work was done, though the people still had time and money to build costly houses for themselves. It seems that Zerubbabel was as much at fault as the common people in this. Only when Haggai and Zechariah began their stirring preaching in 520 BC did Zerubbabel, Joshua and the rest of the people get to work again (Ezr 5:1-2; Hag 1:1-6; Hag 1:14-15).
Much of Haggai and Zechariah’s preaching was designed to challenge and encourage Zerubbabel and Joshua (Hag 2:4). Zerubbabel, having control of the work, was told that through God’s power he would overcome the mountain of obstacles he faced. As his hands had begun the work on the temple, so his hands would finish it (Zec 4:6-10). The promise was fulfilled four and a half years after the prophets began their preaching (Ezr 6:15).
Ancestor of the Messiah
Zerubbabel was a direct descendant of David in the line of kings that had reigned in Jerusalem before its destruction by Babylon (Mat 1:6-12). He was entitled to the throne of Israel, but since Israel was still under Persian rule, he could be no more than governor. When the Israelites held a symbolic coronation ceremony during the rebuilding of the temple, they were careful to avoid any suggestion of treason. They therefore placed the crown on Joshua instead of on Zerubbabel; but the words used in the ceremony referred to Zerubbabel. As a descendant of David, Zerubbabel was like a new ‘branch’ springing from the ‘tree’ of David’s dynasty, a ‘tree’ that Babylon had earlier ‘cut down’ (Zec 6:11-13; cf. Isa 11:1).
‘The Branch’ was a name that Israelites used of the great descendant of David who would come as their Messiah (Isa 4:2; Isa 11:1; Jer 23:5; Jer 33:15). The name was freely applied to Zerubbabel because, as leader of the rebuilt nation, he was part of the fulfilment of the promise given to David. Through him the Messiah would come (Hag 2:21-23; Zec 3:8-10; Mat 1:6; Mat 1:12; Mat 1:16; cf. 2Sa 7:16).