the same as ζηλωτής; a Zealot, i.e. (specially) partisan for Jewish political independence:--Zelotes.
Transliteration:Zēlōtḗs
Pronunciation:dzay-lo-tace'
Detailed Word Study
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### Core Meaning & Semantic Range
The Greek word Ζηλωτής (Zēlōtḗs, `{{G2208}}`) is derived from ζῆλος (zēlos, `{{G2205}}`), meaning "zeal," "ardor," or "jealousy." In its most general sense, Ζηλωτής signifies "one who is full of zeal" or "a zealous person." However, within the context of the New Testament and first-century Judaism, the term acquired a highly specific and politically charged meaning. It refers to a member of the Jewish nationalist party known as the Zealots. This faction was characterized by an intense, uncompromising devotion to the Mosaic Law and a fervent commitment to Jewish independence from Roman occupation, often advocating for violent resistance to achieve their aims. Thus, while the broader semantic range includes general zeal, its primary New Testament usage points to this distinct socio-political and religious group.
### Biblical Occurrences & Contextual Analysis
The term Ζηλωτής (Zēlōtḗs, `{{G2208}}`) appears four times in the New Testament, exclusively in reference to Simon, one of Jesus' twelve apostles.
* [[Luke 6:15]]: "...and Matthew and Thomas, James the son of Alphaeus, and Simon who was called the Zealot,"
* [[Acts 1:13]]: "And when they had entered, they went up to the upper room, where they were staying: Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot, and Judas the son of James."
The parallel accounts in Matthew and Mark identify Simon with the term "Cananaean":
* [[Matthew 10:4]]: "Simon the Cananaean, and Judas Iscariot, who also betrayed Him."
* [[Mark 3:18]]: "...and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Cananaean,"
The term "Cananaean" (`{{G2581}}`) is widely understood to be a transliteration of the Aramaic/Hebrew word for "zealous one" (קַנָּא, qanna'), serving as a direct equivalent to Ζηλωτής. This consistent designation across the Synoptic Gospels and Acts firmly identifies Simon as having been associated with the Zealot movement. Simon's background as a Zealot is particularly striking when contrasted with Matthew, a tax collector (publican), who would have been viewed as a collaborator with the Roman authorities. The inclusion of individuals from such diametrically opposed political and social backgrounds within the apostolic band underscores the radical inclusivity and transformative power of Jesus' call. It highlights that Jesus' kingdom transcended earthly political ideologies and nationalistic aspirations, uniting disparate individuals under a common spiritual purpose.
### Related Words & Concepts
* **ζῆλος (zēlos, `{{G2205}}`):** This is the root noun from which Ζηλωτής is derived, meaning "zeal," "ardor," or "jealousy." Its usage in the New Testament can be positive (e.g., zeal for God, [[Romans 10:2]]) or negative (e.g., envy, [[1 Corinthians 3:3]]). The Ζηλωτής embodies this intense emotion, channeled into political and religious activism.
* **ζηλόω (zēloō, `{{G2206}}`):** The verbal form, meaning "to be zealous," "to desire earnestly," or "to envy."
* **Κανναῖος (Kananaîos, `{{G2581}}`):** As noted, this term found in Matthew and Mark is a transliteration of the Aramaic/Hebrew "qanna'," directly equivalent to Ζηλωτής, confirming Simon's identity.
* **Jewish Nationalism and Messianic Expectations:** The Zealots were a prominent manifestation of Jewish nationalism, embodying the fervent desire for liberation from foreign rule. Their messianic expectations often envisioned a military leader who would overthrow Roman oppression, a vision that contrasted sharply with Jesus' spiritual kingdom and non-violent approach.
* **The Sicarii:** A more extreme splinter group of the Zealots, known for their use of daggers (sicae) for assassinations. While the New Testament does not directly mention the Sicarii, their existence highlights the spectrum of radical Jewish resistance during this period.
### Theological Significance
The presence of Simon the Zealot among the twelve apostles carries profound theological significance. It powerfully illustrates the transformative and unifying nature of Christ's call. Jesus did not select disciples based on their political allegiance or social standing, but rather on their willingness to follow Him. Simon's transition from a partisan revolutionary, potentially advocating for violence, to a follower of the Prince of Peace, committed to a kingdom "not of this world" ([[John 18:36]]), exemplifies the radical reorientation of life that discipleship entails. This transformation underscores that Christ's kingdom is established not through political power or military might, but through spiritual regeneration and reconciliation. It demonstrates the Gospel's capacity to transcend and reconcile even the most entrenched human divisions and redirect intense human passions towards divine purposes. Furthermore, Simon's inclusion serves as a subtle yet powerful counterpoint to the prevailing Jewish understanding of the Messiah. While Zealots sought an earthly king to liberate Israel by force, Jesus offered a spiritual liberation and a kingdom that transcends national boundaries and political ideologies. It also reminds believers that God often chooses unlikely instruments, demonstrating that no past background or affiliation precludes an individual from being called and used for God's redemptive purposes.
### Summary
The Greek word Ζηλωτής (Zēlōtḗs, `{{G2208}}`) denotes "one who is zealous," but in the New Testament, it specifically identifies a member of the Zealot party, a Jewish nationalist faction fiercely committed to independence from Roman rule. This term is consistently applied to Simon, one of Jesus' apostles, in [[Luke 6:15]] and [[Acts 1:13]], and is paralleled by "Cananaean" (`{{G2581}}`) in [[Matthew 10:4]] and [[Mark 3:18]]. Simon's former association with the Zealots, a group potentially advocating for violent resistance, stands in stark contrast to the peaceful and inclusive nature of Jesus' kingdom. His inclusion among the disciples highlights the profound transformative power of Christ's call, uniting individuals from diverse and even opposing backgrounds (such as Matthew the tax collector) into a new community. The study of Ζηλωτής thus illuminates the historical context of Jesus' ministry and underscores the radical inclusivity and spiritual nature of His redemptive work, demonstrating that His kingdom transcends earthly political aspirations and calls for a reorientation of all human zeal towards God's purposes.
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