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ZERUBBABEL

(Heb. zĕrubbāḇel)

The somewhat enigmatic postexilic figure with whom messianic language is associated in the books of Zechariah and Haggai. Identified frequently as “son of Shealtiel” (Ezra, Haggai), Zerubbabel was clearly a co-leader of the second major group of exiles with the priest Joshua. Under their leadership, a Jewish group was permitted to travel from the eastern Diaspora to Palestine (note the continued legacy of this co-leadership in Sir. 49:11-12).

The name itself is difficult (lit., “born/sown in Babylon”? “seed of Babylon”?), although it was not unprecedented for major figures among postexilic Jews to carry non-Hebrew names (cf. Sheshbazzar and Mordecai, the latter built on the Babylonian patron god, Marduk; note also that some names were intentionally changed, as indicated in Dan. 1). If, however, Zerubbabel was a Davidide, then a diaspora name is all the more interesting. The royal lineage of Zerubbabel is suggested by the late source (1 Chr. 3:16-19), which lists Shealtiel as among the seven sons of Jehoiachin (“Jeconiah”). But the Chronicler lists Zerubbabel as the son of Pediah, Shealtiel’s brother, against the witness of Zerubbabel as “son of Shealtiel” in Ezra and Haggai. The NT, in listing Zerubbabel in the genealogy of Jesus, clearly establishes the late Hellenistic belief that Zerubbabel was, in fact, in the royal line (Matt. 1:12, 13; Luke 3:27). Some scholars deny this royal lineage, preferring to see Zerubbabel as a court-appointed official who originally served in the court of Cambyses or possibly Cyrus. This view would suggest at least some historical background to the otherwise fanciful court legend in 1 Esdr. 3–4, where a counselor to King Darius proves his wisdom by proving that women are stronger than kings, wine, gold, and power, but truth is the greatest power of all. The delightful story — very much along the lines of the court tales of Dan. 1–6, Joseph, and Esther — is about three advisors to Darius, although the identification of the third as Zerubbabel may not be original to the folktale, and is somewhat awkwardly based on a single reference in 1 Esdr. 4:13.

Zerubbabel appears in Ezra as one of the two leaders (with the priest, Joshua) of a group of Hebrews who carry the permission of the Persian emperor to return to Palestine and begin rebuilding the temple (Ezra 2:2; 3:2, 8; 4:2, 3; 5:2). He is referred to as “governor” (Heb. peḥâ) in Hag. 1:1; 2:21, although also paired with Joshua, presumably sharing authority with the head of the temple (1:12).

Part of the mystery surrounding Zerubbabel is the strong messianic language of Zech. 4:6-10. Despite this initial presentation of Zerubbabel, it is Joshua who receives the crown in Zech. 6:9-14 and is called “Branch” — a term that may previously have referred to Zerubbabel, since 3:8 appears to refer to someone other than Joshua. Leroy Waterman, in a widely cited study, proposed that the biblical text has suppressed evidence of a rebellion led by Zerubbabel, instigated at the death of the Persian monarch Cambyses, which was then put down by Darius I when his reign was clearly established. Jon L. Berquist, however, points out that the chronology of such a proposed revolt does not work, since Zerubbabel’s temple construction begins in 520 b.c.e., fully two years after the revolts break out in 522, and also after Darius’ successful quelling of these revolts in 521.

Bibliography. J. L. Berquist, Judaism in Persia’s Shadow (Minneapolis, 1996); L. Waterman, “The Camouflaged Purge of Three Messianic Conspirators,” JNES 13 (1954): 73-78.

Daniel L. Smith-Christopher

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ZERUBBABEL

Eerdmans Dictionary of the Bible (2000)