What Can We Learn from the History and Archaeology of Zoar in the Biblical Narrative?

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Understanding Zoar: A Lesser-Known Witness to Judgment and Mercy

Within the biblical narrative, certain locations often dominate the attention of readers and scholars alike—Jerusalem, Jericho, Nineveh, and Babylon stand among the most frequently studied and discussed. Yet scripture provides references to numerous other locations whose histories, though lesser-known, serve significant theological purposes and offer profound insights into God’s dealings with humanity. One such place is Zoar, a small city whose role in the biblical record, while often overshadowed by its infamous neighbors, provides valuable understanding regarding divine judgment, mercy, and the historical-geographical context of the patriarchal period. Through the lens of historical-grammatical exegesis and sound archaeological evaluation, Zoar’s biblical mentions can be examined with due respect for the inspired text, avoiding speculative approaches and remaining grounded in factual data.

The ancient city of Zoar, also known earlier as Bela, appears in the book of Genesis in connection with the destruction of Sodom and Gomorrah. In Genesis 14:2 and 14:8, Zoar is listed among the five cities of the plain, or the “valley of Siddim” (Genesis 14:3). These cities include Sodom, Gomorrah, Admah, Zeboiim, and Bela (Zoar). The name “Zoar” means “small” or “insignificant” in Hebrew (צֹעַר, tsoʿar), a detail reflected directly in the narrative, as Lot pleads to flee there in place of escaping to the mountains: “Please, let me flee there—is it not a small place?—and my soul will live” (Genesis 19:20). Jehovah spares Zoar at Lot’s request, making it the only city of the five that escapes immediate judgment. While Sodom and Gomorrah, along with Admah and Zeboiim, suffer fiery destruction for their wickedness, Zoar stands as a symbol of divine forbearance toward a place that otherwise might have shared in their fate.

The context of Genesis 19 underscores Zoar’s pivotal role in Lot’s deliverance. Lot’s hesitation to flee to the mountains and his negotiation to seek refuge in Zoar highlight both human fear and Jehovah’s willingness to accommodate the weakness of His servants. In Genesis 19:22, the angelic messenger assures Lot, “Hurry! Escape there, for I cannot do anything until you arrive there.” This divine concession illustrates Jehovah’s justice tempered by mercy, consistent with His broader dealings throughout scripture. The narrative implies that had Lot not requested Zoar as his refuge, it too would have been consumed along with the other cities of the plain. Zoar thus stands as a witness both to the severity of divine judgment and to the preservation of life through divine patience.

The geographical setting of Zoar has been a subject of discussion among historians and archaeologists, and while precise identification remains debated, a general consensus places the ancient city near the southeastern edge of the Dead Sea. The biblical reference in Genesis 13:10 to the “valley of the Jordan” as “well-watered everywhere like the garden of Jehovah, like the land of Egypt, as far as Zoar” supports this placement. The Dead Sea region, particularly its southern basin, presents geological evidence of ancient habitation, including ruins and sites that may correspond to the cities of the plain. Notably, Tell es-Safi (sometimes identified with Gath), Bab edh-Dhra, and Numeira have all been explored as possible locations for Sodom and Gomorrah or associated sites. Bab edh-Dhra, in particular, shows signs of a sudden and violent destruction by fire, aligning with the biblical account.

Several inscriptions and ancient records mention Zoar or reference a location consistent with its description. One notable source includes the Mesha Stele (Moabite Stone), discovered in Dhiban, Jordan, which chronicles the military exploits of Mesha, king of Moab, during the ninth century B.C.E. Although Zoar is not directly mentioned in this stele, Moabite control of the region south of the Dead Sea would encompass Zoar, suggesting its continued habitation into the Iron Age. Additional insight comes from Eusebius’ Onomasticon (early fourth century C.E.), which identifies Zoar as still existing in his day, located south of the Dead Sea. Byzantine-era maps and pilgrims’ writings likewise testify to the persistence of a settlement identified as Zoar or Segor, the Greek rendering of the Hebrew name.

Archaeological excavations in the region around modern-day Safi, Jordan—thought by many to correspond with ancient Zoar—have yielded evidence of continuous settlement during the Bronze and Iron Ages. Findings at Khirbet Sheikh ‘Isa and surrounding sites suggest that the area was indeed inhabited during the period attributed to the patriarchs, consistent with Abraham’s time around the early second millennium B.C.E. (circa 2000–1800 B.C.E.). Tombs, pottery fragments, and inscriptions from the region indicate that this was a populated and active locale, providing critical context for understanding the biblical record’s geographical accuracy.

Despite Zoar’s apparent sparing during the initial destruction of the cities of the plain, later biblical texts reflect its continued connection with judgment imagery. Isaiah 15:5 and Jeremiah 48:34 reference Zoar in prophetic oracles against Moab, indicating that the city, though initially spared, later fell under divine condemnation alongside Moab’s other strongholds. These prophecies, dated to the eighth and seventh centuries B.C.E. respectively, demonstrate Zoar’s ongoing significance in the biblical landscape. The mention of Zoar in these later texts also underscores its integration into Moabite territory, consistent with historical-geopolitical shifts in the region following the decline of the Amorite powers and the rise of Moab.

The history of Zoar thus reflects a layered theological theme: its early deliverance demonstrates God’s mercy in response to human intercession, while its later association with Moabite idolatry and sin results in prophetic denunciation. This trajectory illustrates the principle that divine patience does not equate to divine approval. Jehovah’s willingness to spare does not imply an unqualified acceptance of moral failure. Instead, His dealings with Zoar exemplify the consistent biblical theme that grace is offered, but judgment remains for those who persist in rebellion. This harmonizes with the apostle Paul’s declaration in Romans 2:4-5: “Or do you despise the riches of his kindness and forbearance and patience, not knowing that the kindness of God is leading you to repentance? But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God.”

Further theological reflection on Zoar’s role in Lot’s narrative reveals how divine mercy intersects with human agency. Lot’s plea to enter Zoar rather than flee to the mountains shows that God allows human choice within His sovereign plans. However, Lot’s subsequent fear, which leads him to abandon Zoar and retreat to the mountains after all (Genesis 19:30), illustrates the futility of seeking security apart from trusting fully in divine instruction. While Jehovah permitted Lot to enter Zoar, the narrative suggests that the safer refuge was the original command to escape to the mountains. Lot’s continued anxiety highlights the psychological consequences of failing to trust fully in God’s directives, even when merciful concessions are granted.

In summary, the historical and archaeological study of Zoar supports the biblical account’s geographical reliability and theological coherence. Zoar’s survival amid catastrophe provides a vital perspective on divine justice and grace, while archaeological findings affirm the existence of a city in the appropriate region and time frame. Though often overlooked in discussions of biblical history, Zoar’s inclusion in the inspired text calls attention to Jehovah’s complex dealings with human frailty, offering readers a compelling example of divine mercy balanced by righteous judgment.

Zoar stands as a monument to both the patience and the justice of Jehovah. Its sparing serves as a beacon of hope for those who seek refuge in God’s provision, while its later fall confirms that only those who continue in obedience will ultimately find lasting security. As such, the study of Zoar contributes significantly to the broader biblical themes of judgment, mercy, and the human response to divine grace.

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About the author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).