ZAPLETAL, tscip'let81, VINCENZ: Swiss Roman Catholic; b. at Williman, Moravia, Jan. 15, 1867. He was educated at the gymnasium of Ohniitz, Moravia, after which he studied philosophy and theology at the Dominican Seminary in Vienna, Orientalia at the Biblical academy in Jerusalem (1891-93), and Hebrew and Syriac at the University of Vienna. He made a tour of the peninsula of Sinai and the East Jordan country, and since 1893 has been professor of Old-Testament exegesis at the University of Freiburg, Switzerland. He has written: Hermeneutics Biblica (Freiburg, 1897; 2d ed., 1908); Der Totemismus und die Religion Israels (1901); Grammatica lingua hebraicce (Paderborn, 1902); Der Schopfungsbericht der Genesis (Freiburg, 1902); Alttestamentliches (1903); Die Metrik des Bushes Kohelet (1904); Das Buch Kohelet kritisch and metrisch untersucht (1905); Das Deboralied erkhirE (1905); Der biblische Samson (1906); a critical edition of the Hebrew text of Ecclesiastes (Halle, 1905); Die Hohelied (Freiburg, 1907); De poesi Hebrceorum in Veteri Tesiamento (1909); and L'EzWse eathodique de 1. A. T. (1911).

ZAREPHATH. See Phenicia, Phenicians, I., § 4.

ZEAL: An active state of mind compounded of feeling and will and intent upon an objective purpose. The Hebr. llin'ah and the Gk. zelos imply a fiery consuming element analogous to the motive of zeal. As an equivocal term, "zeal" was originally employed now with a good and now with a bad implication. When roused to a passionate degree, it X11.-32 becomes wrath; when consuming itself in self-seeking, it becomes jealousy. When, in the Old Tests!, ment, jealousy is frequently attributed to God (Ex. xxxiv. 14), the mode of expression is anthropopathie. In no other way could God's personality be presented and emphasized. God's jealousy, like his -wrath, is the expression of his righteousness and holiness, no less necessary to his being than love. As a loving God, he must chastise his faithless spouse Israel (Ezek. xvi. 38). God is also jealous for his people against the heathen (Ezek. xxxvi. 5-6, xxxviii. 19). Men who are jealous for God reap the reward of praise, as the Levites (Ex. xxxii. 25-29) and Phinehas (Num. xxv.,ll); even though the jealous Elijah is subjected to correction (I Kings xix. 14).

In the New Testament divine jealousy recedes to the background (cf. I Con x. 22; II Cor. xi. 2). The Greek zelos, zeloun, zedow, occurring in the New Testament thirty-three times, are used exclusively of men. As God, in the Old Testament, had been jealous for his holiness, his holy ones now show the same zeal, Jesus above all (John ii. 17; II Con vii. 11).. Yet zeal may bear a perverse motive, as on the part of the Jews (Rom. x. 2). Zeal is therefore capable of ennoblement, and God himself does not despise it. Without earnest prophets and apostles, a living religion is not conceivable: without zeal there is no triumph of the Gospel; without the fiery zeal of perfected Christian personalities, no heroic deeds of the Christian faith. Lukewarmness betokens spiritual, death (Rev. iii. 15-16). But zeal has also its perverse side. It must not be the energy of baser motives, lest it become intolerant bigotry and persecuting fanaticism, as in the instance of Saul of Tarsus (Phil. iii. 6).

Arnold Rüegg†.