ZABAD zā’ băd (זָבָ֥ד “[God] has given,” “endowment”; LXX Σαβανναιοῦς, Σαβαθός, Σαβαδαίας; KJV Apoc. 1 Esd 9:28, Sabatus; 1 Esd 9:33, Bannaia; 1 Esd 9:35, Zabadias). A name in fairly frequent usage in both preand postexilic periods. It appears to have ancient roots, being paralleled by S Arabic, Elephantine, Palmyrene and Babylonian forms. 1. An individual occurring in a postexilic Ephraimite genealogy (1 Chron 7:21), which traced the genealogical tree of Joshua, son of Nun. By comparison with Numbers 26:35, 36, it would seem that the Chronicler drew on other Ephraimite material to fill in the genealogical table of Joshua.

2. A man of the lineage of Hezron (1 Chron 2:36, 37) in a list tracing the descent of Elishama. The identification of his ancestor Sheshan (1 Chron 2:34, 35) with Sheshan the Jerahmeelite (v. 31) made Elishama a man of Judah.

3. One of the mighty warriors of David (1 Chron 11:41) in a list forming the Chronicler’s expansion of the Thirty (2 Sam 23:24-39a). Perhaps this Zabad was related to Zabad of the lineage of Hezron, since the name Ahlai occurs in the ancestry of both men.

4. The son of Shimeath the Ammonitess, one of two servants of Joash, who planned and carried out the assassination of the king when he ordered Zechariah, the son of Jehoiada, to be stoned to death (2 Chron 24:26). In the account in 2 Kings 12:21 his name was given as Jozacar (yôzakār), and the place of the assassination was described as “the house of Millo, on the way that goes down to Silla,” a detail omitted by the Chronicler. Some Heb. MSS read “Jozabad” for “Jozacar” in 2 Kings 12:21, and this may have resulted from a confusion of the last two consonants, which look quite similar in earlier Heb. inscrs. The Chronicler prob. drew on a MS tradition containing “Jozabad,” and shortened it to “Zabad,” which in any event was a familiar Heb. name. However, the correct form whould seem to be “Jozacar” in this instance.

5. An Israelite layman named in the list of Ezra 10:27 as the son of Zattu. He was included in a series of names placed after those of priests and Levites who had pledged to put away their Gentile wives and children (cf. 1 Esd 9:28).

6 and 7. The sons of Hashum (Ezra 10:33) and Nebo (10:43) respectively, who also submitted to Ezra’s marriage reforms.