Original Word: צִידֹנִי
Part of Speech: Adjective
Transliteration: Tsiydoniy
Pronunciation: tsee-do-nee'
Phonetic Spelling: (tsee-do-nee')
KJV: Sidonian, of Sidon, Zidonian
NASB: Sidonians, Sidonian
Word Origin: [patrial from H6721 (צִּידּוֹן צִּידּוֹן - Sidon)]

1. a Tsidonian or inhabitant of Tsidon

Sidonian, of Sidon, Zidonian

Patrial from Tsiydown; a Tsidonian or inhabitant of Tsidon -- Sidonian, of Sidon, Zidonian.

see HEBREW Tsiydown

Word Origin
from Tsidon
Definition
an inhab. of Sidon
NASB Translation
Sidonian (1), Sidonians (15).

צִידֹנִי adjective, of a people of foregoing; — ׳צ Judges 3:3; Ezekiel 32:30; elsewhere plural צִידֹנִים Deuteronomy 3:9 +, צִידוֺנִים Judges 10:12 צִדֹנִים Judges 18:7; 3t.; feminine plural צֵדְנִיֹּת 1 Kings 11:1; — as substantive = Sidonians, coll with article Ezekiel 32:30; Judges 3:3; in earlier literature apparently = Phoenicians Deuteronomy 3:9; Joshua 13:4,6; Judges 3:3; Judges 10:12; Judges 18:7 (twice in verse); 1 Kings 5:20 (= Tyre v.1 Kings 5:15), 1 Kings 16:31 (if, [Jos^{Ant. viii. 13}, 1] Ethb. was king of Tyre also), Ezekiel 32:30; also ׳עַשְׁתֹּרֶת אְֶהֵֹי צ 1 Kings 11:5,33, compare 2 Kings 23:13; named with Tyrians 1 Chronicles 22:4; Ezra 3:7.

ציה צוה (√ of following; Arabic be parched, so Aramaic צְוָא צְוִי (not ᵑ7), (chiefly in Lexicons)).

Identity and Setting

“Sidonian” designates an inhabitant or native of Sidon, the foremost Phoenician city-state on the Mediterranean coast north of Israel (modern Ṣaydā, Lebanon). The term often serves collectively for the wider Phoenician population. Located about twenty-five miles north of Tyre, Sidon was famed for maritime trade, shipbuilding, purple-dye production, fine woodworking, and astute diplomacy, all of which surface in the biblical record.

Sidonians in the Era of Conquest and Settlement

During Israel’s conquest the Sidonians were part of the remnant peoples left in the land. Moses mentions them in an explanatory note: “the Sidonians call Hermon Sirion” (Deuteronomy 3:9), showing how far their linguistic influence reached. Joshua’s territorial summaries place Sidonian enclaves along the northern edge of the allotments (Joshua 13:4, Joshua 13:6). God’s promise to “drive them out” (Joshua 13:6) underscores that Israel’s security depended on divine action, not military superiority.

Testing Israel in the Period of the Judges

The Lord intentionally left certain nations “to test Israel,” and the Sidonians appear repeatedly in that list (Judges 3:3). Their oppression is recalled in Israel’s confession, “The Sidonians, the Amalekites, and the Maonites oppressed you” (Judges 10:12). Commerce at Laish reveals admiration for Sidonian prosperity and security: “The people there lived safely… after the manner of the Sidonians, peaceful and secure” (Judges 18:7). Yet that same prosperity proved a snare, enticing Dan into idolatry. The contrast between apparent safety and spiritual danger foreshadows later struggles with Phoenician influence.

The United Monarchy: Cooperation and Compromise

Hiram of Tyre and the Sidonian craftsmen supplied cedar and skilled labor for David’s royal buildings and for Solomon’s temple: “The Sidonians and Tyrians had brought many cedar logs to David” (1 Chronicles 22:4; compare 1 Kings 5:6). Their artistry advanced God’s house, illustrating that Gentile gifts can serve covenant purposes. At the same time, Solomon’s international marriages opened the door to syncretism: “Solomon loved many foreign women… Sidonians” (1 Kings 11:1). The spiritual fault line widened as “he followed Ashtoreth the goddess of the Sidonians” (1 Kings 11:5). Divine judgment announced through Ahijah cites this very allegiance: “They have worshiped Ashtoreth the goddess of the Sidonians… they have not walked in My ways” (1 Kings 11:33).

The Omride Dynasty and Sidonian Idolatry

Ahab’s marriage to Jezebel, “daughter of Ethbaal king of the Sidonians” (1 Kings 16:31), institutionalized Baal worship in Israel. Jezebel imported Sidonian prophets, persecuted Yahweh’s servants, and nearly extinguished true worship until the LORD vindicated Himself on Mount Carmel (1 Kings 18). Her account illustrates the corrosive power of political alliances that disregard covenant fidelity.

Reformation and Cleansing

Josiah’s reforms targeted lingering Phoenician shrines: “Solomon king of Israel had built [them] for Ashtoreth the abomination of the Sidonians” (2 Kings 23:13). The king’s decisive action affirms that earlier compromises, even when centuries old, must be rooted out to restore pure worship.

Post-Exilic Supply Lines

After the exile, Sidonian timber again aided covenant renewal: “They gave… oil to the Sidonians and Tyrians, to bring cedar logs from Lebanon to Joppa” (Ezra 3:7). Whereas earlier shipments served the first temple, these now supported the second, reminding the returnees of God’s unchanging provision through foreign resources.

Prophetic Perspective and Eschatological Note

Ezekiel lists Sidonians among the slain nations consigned to Sheol: “All the princes of the north and all the Sidonians are there” (Ezekiel 32:30). Though renowned on earth, they share the fate of every nation that exalts itself against the LORD. Yet later prophetic oracles (Isaiah 60:5, though not using the word) envision Phoenician wealth streaming to Zion, hinting at future redemption for peoples once hostile.

Spiritual Themes and Ministry Implications

1. Cultural Engagement: Israel could accept Sidonian expertise for sacred purposes yet had to resist Sidonian religion. The tension models careful engagement with surrounding culture—receiving what glorifies God while rejecting idolatry.
2. Covenant Fidelity: Sidonian alliances brought material advantage but spiritual decline. The narrative warns against rationalizing disobedience for political or economic gain.
3. Divine Sovereignty: Whether using Sidonian lumber for His temple or judging Sidonian idolatry, God reigns over all nations, directing their skills and destinies for His redemptive plan.
4. Gospel Outlook: The New Testament notes Jesus ministering near Sidon and commending the Sidonian widow of Zarephath (Luke 4:26), testifying that grace ultimately reaches beyond Israel. The Old Testament backdrop of 6722 lays the foundation for that inclusive hope.

הַצִּֽידֹנִ֨ים הצידנים וְהַצִּ֣ידֹנִ֔י וְצִידוֹנִ֤ים והצידני וצידונים כַּצִּדֹנִֽים׃ כצדנים׃ לַצִּֽדֹנִים֙ לַצִּידֹנִ֖ים לצדנים לצידנים מִצִּ֣דֹנִ֔ים מצדנים צִ֣ידֹנִ֔ים צִֽדֹנִ֑י צִֽדֹנִין֒ צִדֹנִ֑ים צִדֹנִ֜ים צִידֹנִ֔ים צִידֹנִ֗ים צִידֹנִ֛ים צֵדְנִיֹּ֖ת צדני צדנים צדנין צדנית צידנים haṣ·ṣî·ḏō·nîm haṣṣîḏōnîm hatztzidoNim kaṣ·ṣi·ḏō·nîm kaṣṣiḏōnîm katztzidoNim laṣ·ṣi·ḏō·nîm laṣ·ṣî·ḏō·nîm laṣṣiḏōnîm laṣṣîḏōnîm latztzidoNim miṣ·ṣi·ḏō·nîm miṣṣiḏōnîm mitzTzidoNim ṣê·ḏə·nî·yōṯ ṣêḏənîyōṯ ṣi·ḏō·nî ṣi·ḏō·nîm ṣî·ḏō·nîm ṣi·ḏō·nîn ṣiḏōnî ṣiḏōnîm ṣîḏōnîm ṣiḏōnîn tzedeniYot tzidoNi tzidoNim tzidoNin vehatzTzidoNi vetzidoNim wə·haṣ·ṣî·ḏō·nî wə·ṣî·ḏō·w·nîm wəhaṣṣîḏōnî wəṣîḏōwnîmInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts