the law). This point was made by Peter, when showing that it was not necessary to impose upon non-Jewish Christians the obligation to observe the “law of Moses.” (Acts 15:4-11) The Law itself did not bring slavery, but sin did. (Rom. 7:12, 14) So for an individual to try to gain life by keeping the Mosaic law perfectly not only would be impossible but would also mean letting himself “be confined again in a yoke of slavery,” because, being a sinner and a slave to sin, he would be condemned by the Law, which provided no truly effective sacrifice for sins, as did Christ’s ransom.—Gal. 5:1-6.

In the time of Jesus’ earthly ministry, the Jews found themselves under the yoke of the Mosaic law and, additionally, burdened down with many traditions of men. Concerning the scribes and Pharisees, Jesus Christ said: “They bind up heavy loads and put them upon the shoulders of men, but they themselves are not willing to budge them with their finger.” (Matt. 23:4) Hence, from a spiritual viewpoint, the common people especially were “loaded down.” So Jesus could say: “Come to me, all you who are toiling and loaded down, and I will refresh you. Take my yoke upon you and become my disciples, for I am mild-tempered and lowly in heart, and you will find refreshment for your souls. For my yoke is kindly and my load is light.” (Matt. 11:28-30) If the “yoke” Jesus had in mind was one that had been placed upon him by his heavenly Father, then this would signify that others could get under the yoke with him and he would assist them. On the other hand, if the yoke is one that Jesus himself puts on others, then the reference is to submitting oneself to Christ’s authority and direction as his disciple. At Philippians 4:3 the apostle Paul was likely referring to a particular brother in the Philippian congregation as a “genuine yokefellow,” that is, one under Christ’s yoke.

Since marriage binds husband and wife together, it is like a yoke. (Matt. 19:6) Hence, for a Christian to marry an unbeliever would result in an ‘unequal yoking’ (2 Cor. 6:14), making unity in thought and action very difficult.

YPSILON

or, as commonly anglicized, upsilon [Υ, υ].

It is the twentieth letter of the Greek alphabet and corresponds with the German “ü” or the French “u.” Hence, it is generally transliterated as “y.”

When accented, as a numeral (υ΄), it signifies 400, and, with the subscript (,υ), 400,000.

ZAANAN

(Zaʹa·nan) [migrating, departure, or, perhaps, rich in flocks].

A town mentioned by the prophet Micah as among places due to experience the foretold invasion of Judah. (Mic. 1:11) Many scholars consider it to be the same as Zenan at Joshua 15:37. The suggested identification is with ʽAraq el-Kharba, in the Shephelah region of Judah, about four miles (c. 6 kilometers) NW of Lachish.

ZAANANNIM

(Za·a·nanʹnim) [possibly, removals].

The “big tree in Zaanannim” was a point apparently at the S boundary of Naphtali’s tribal territory. (Josh. 19:32, 33) Sisera met death in the tent of Heber the Kenite, “near the big tree in Zaanannim, which is at [“by” (JP) or “near” (AT, RS)] Kedesh,” perhaps the Kedesh SE of Megiddo in Issachar. (Judg. 4:11, 17, 21; 5:19) However, Zaanannim’s actual site remains unidentified.

ZAAVAN

(Zaʹa·van) [perhaps, unquiet, tremble].

Second-named son of Horite Sheik Ezer and grandson or descendant of Seir the Horite.—Gen. 36:20, 21, 27; 1 Chron. 1:42.

ZABAD

(Zaʹbad) [he has given, gift].

1. An Ephraimite in the family of Shuthelah.—1 Chron. 7:20, 21.

2. A descendant of Judah through Jerahmeel; his great-grandfather was an Egyptian; son of Nathan.—1 Chron. 2:3, 25, 34-37.

3. One of David’s mighty men; son of Ahlai.—1 Chron. 11:26, 41.

4. A co-assassin of King Jehoash of Judah; son of Shimeath the Ammonitess. (2 Chron. 24:26) He is also called Jozacar.—2 Ki. 12:21; see JOZACAR.

5, 6, 7. Three of the Israelites whom Ezra encouraged to dismiss their foreign wives and sons; sons Zattu, Hashum and Nebo, respectively.—Ezra 10:10, 11, 27, 33, 43, 44.

ZABBAI

(Zabʹbai) [perhaps, God has given].

A postexilic son of Bebai, among those who terminated their foreign marriage alliances, on Ezra’s counsel. (Ezra 10:28, 44) He was probably the father of the Baruch who did work on Jerusalem’s walls.—Neh. 3:20.

ZABBUD

(Zabʹbud) [given].

One of the two leaders of the sons of Bigvai, a paternal house members of which went to Jerusalem with Ezra in 468 B.C.E.—Ezra 8:1, 14.

ZABDI

(Zabʹdi) [possibly, my gift].

1. A descendant of Judah in the family of Zerahites; grandfather of Achan.—Josh. 7:1, 17, 18.

2. Head of a Benjamite family dwelling in Jerusalem; son or descendant of Shimei.—1 Chron. 8:1, 19-21, 28.

3. Officer of King David’s wine supplies in the vineyards; a Shiphmite. Another officer, Shimei, had oversight of the vineyards themselves.—1 Chron. 27:27.

4. A Levite of the sons of Asaph and forefather of Mattaniah, a postexilic music leader. (Neh. 11:17) Zabdi appears to be elsewhere called Zichri (1 Chron. 9:15), and possibly Zaccur.—1 Chron. 25:2, 10; Neh. 12:35.

ZABDIEL

(Zabʹdi·el) [my gift is God].

1. Father of the Jashobeam who was over the first monthly division ministering to King David.—1 Chron. 27:2.

2. A prominent priest appointed as an overseer in Jerusalem after the Babylonian exile.—Neh. 11:10, 14.

ZABUD

(Zaʹbud) [given].

A priestly adviser of King Solomon; son of Nathan. (1 Ki. 4:5) It not certain, but Zabud’s father Nathan may have been the prophet who was a close adviser of King David.—2 Sam. 7:3; 12:1.

ZACCAI

(Zacʹcai) [shortened form of Zechariah, Jehovah has remembered].

Founder of a family in Israel. Seven hundred and sixty of his male descendants returned from the Babylonian exile in 537 B.C.E.—Ezra 2:1, 2, 9; Neh. 7:14.

ZACCHAEUS

(Zac·chaeʹus) [pure].

A chief tax collector at Jericho who became one of Christ’s disciples. As such an official, Zacchaeus was likely over the other tax collectors in and around Jericho. The district around Jericho was fertile and productive, yielding considerable tax returns, and Zacchaeus, in the manner of most tax collectors, had probably employed questionable practices in connection with his position to procure part of his notable wealth, for, indeed, “he was rich.”—Luke 19:1, 2, 8; see TAX COLLECTOR.

When Jesus came to Jericho in the spring of 33 C.E., just before going to Jerusalem and to his death, Zacchaeus wanted to get a glimpse of him, but, being small in stature, he could not see over the crowd. So,