Zechariah 9:1
Parallel Verses
New American Standard Bible
The burden of the word of the LORD is against the land of Hadrach, with Damascus as its resting place (for the eyes of men, especially of all the tribes of Israel, are toward the LORD),

King James Bible
The burden of the word of the LORD in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the LORD.

Darby Bible Translation
The burden of the word of Jehovah, in the land of Hadrach, and on Damascus shall it rest; (for Jehovah hath an eye upon men, and upon all the tribes of Israel;)

World English Bible
An oracle. The word of Yahweh is against the land of Hadrach, and will rest upon Damascus; for the eye of man and of all the tribes of Israel is toward Yahweh;

Young's Literal Translation
The burden of a word of Jehovah against the land of Hadrach, and Demmeseh -- his place of rest: (When to Jehovah is the eye of man, And of all the tribes of Israel.)

Zechariah 9:1 Parallel
Commentary
Barnes' Notes on the Bible

The burden - o of the word of the Lord in (or, upon) the land of Hadrach The foreground of this prophecy is the course of the Victories of Alexander, which circled round the holy land without hurting it, and ended in the overthrow of the Persian empire. The surrender of Damascus followed first, immediately on his great victory at the Issus; then Sidon yielded itself and received its ruler from the conqueror, Tyre he utterly destroyed; Gaza, we know, perished; he passed harmless by Jerusalem. Samaria, on his return from Egypt, he chastised.

It is now certain that there was a city called Hadrach in the neighborhood of Damascus and Hamath, although its exact site is not known. "It was first found upon the geographical tablets among the Assyrian inscriptions." "In the catalogue of Syrian cities, tributary to Nineveh, (of which we have several copies in a more or less perfect state, and varying from each other, both in arrangement and extent) there are three names, which are uniformly grouped together and which we read Manatsuah, Magida (Megiddo) and Du'ar (Dor). As these names are associated with those of Samaria, Damascus, Arpad, Hamath, Carchemish, Hadrach, Zobah, there can be no doubt of the position of the cities" . In the Assyrian Canon, Hadrach is the object of three Assyrian expeditions , 9183 (b.c. 818), 9190 (811) and 9200 (801). The first of these follows upon one against Damascus, 9182 (817). In the wars of Tiglath-pileser II.((the Tiglath-pileser of Holy Scripture,) it has been twice deciphered;

(1) In the war b.c. 738, 737, after the mention of "the cities to Saua the mountain which is in Lebanon were divided, the land of Bahalzephon to Ammana" (Ammon), there follows Hadrach ; and subsequently there are mentioned as joined to the league, "19 districts of Hamath, and the cities which were round them, which are beside the sea of the setting sun."

(2) In his "War in Palestine and Arabia" , "the city of Hadrach to the land of Saua," and six other cities are enumerated, as "the cities beside the upper sea," which, he says, "I possessed, and six of my generals as governors over them I appointed." No other authority nearly approaches these times. The nearest authority is of the second century after our Lord, 116 a.d. : "R. Jose, born of a Damascene mother, said," answering R. Yehudah ben Elai, , "I call heaven and earth to witness upon me, that I am of Damascus, and that there is a place called Hadrach." Cyril of Alexandria says that "the land of Hadrach must be somewhere in the eastern parts, and near to Emath (now Epiphania of Antioch) a little further than Damascus, the metropolis of the Phoenicians and Palestine." A writer of the 10th century says that there was "a very beautiful mosque there, called the Mesjed-el-Khadra, and that the town was named from it." The conjecture that Hadrach might be the name of a king , or an idol , will now probably be abandoned, nor can the idea, (which before seemed the most probable and which was very old), that it was a symbolic name, hold any longer.

For the prophets do use symbolic names ; but then they are names which they themselves frame. Micah again selects several names of towns, now almost unknown and probably unimportant, in order to impress upon his people some meaning connected with them , but then he does himself so connect it. He does not name it (so to say), leaving it to explain itself. The name Hadrach would be a real name, used symbolically, without anything in the context to show that it is a symbol.

The cities, upon which the burden or heavy prophecy tell, possessed no interest for Israel. Damascus was no longer a hostile power; Hamath had ever been peaceable, and was far away; Tyre and Sidon did not now carry on a trade in Jewish captives. But the Jews knew from Daniel, that the empire, to which they were in subjection, would be overthrown by Greece Daniel 8:20-21. When that rapid attack should come, it would be a great consolation to them to know, how they themselves would fare. It was a turning point in their history and the history of the then known world. The prophet describes (see below at Zechariah 9:8) the circuit, which the conqueror would take around the land which God defended; how the thunder-cloud circled round Judaea, broke irresistibly upon cities more powerful than Jerusalem, but was turned aside from the holy city "in going and returning," because God encamped around it.

"The selection of the places and of the whole line of country corresponds very exactly to the march of Alexander after the battle of Issus, when Damascus, which Darius had chosen as the strong depository of his wealth, of Persian women of rank, confidential officers and envoys, , was betrayed, but so opened its gates to his general, Parmenio. Zidon, a city renowned for its antiquity and its founders, surrendered freely; Tyre, here specially marked out, was taken after a 7 months' siege; Gaza too resisted for 5 months, was taken, and, as it was said, 'plucked up.'"

And Damascus shall be the rest thereof - God's judgment fell first upon Damascus. But the word "resting-place" is commonly used of quiet peaceful resting, especially as given by God to Israel; of the ark, the token of the Presence of God, after its manifold removals, and of the glorious dwelling-place of the Christ among people . The prophet seems then purposely to have chosen a word of large meaning, which should at once express (as he had before) Zechariah 6:8, that the word of God should fall heavily on Damascus and yet be its resting-place. Hence, about the time of our Lord, the Jews interpreted this of the coming of the Messiah, that "Jerusalem should reach to the gates of Damascus. Since Damascus shall be the place of His rest, but the place of His rest is only the house of the sanctuary, as it is said, "This is My rest for ever; here will I dwell." Another added, , "All the prophets and all prophesied but of the years of redemption and the days of the Messiah." Damascus, on the conversion of Paul, became the first resting-place of the word of God, the first-fruits of the Gentiles whom the Apostle of the Gentiles gathered from east to west throughout the world.

When (or For) the eyes of man - As (literally, and that is, especially beyond others) "of all the tribes of Israel, shall be toward the Lord." This also implies a conversion of Gentiles, as well as Jews. For man, as contrasted with Israel, must be the pagan world, mankind . "The eyes of all must needs look in adoration to God, expecting all good from Him, because the Creator of all provided for the well-being of all, as the Apostle says, "Is He the God of the Jews only? Is He not also of the Gentiles? Yea, of the Gentiles also" Romans 3:29. God's time of delivering His people is, when they pray to Him. So Jehoshaphat prayed, "O our God, wilt Thou not judge them? For we have no strength against this great company, which is come against us, and we know not what we shall do; but our eyes are on Thee" 2 Chronicles 20:12; and the Psalmist says, "The eyes of all wait toward Thee; and, "toward them that fear Him." Psalm 33:18, or in Ezra's Chaldee, "The eye of their God was upon the elders of the Jews" Ezra 5:5., or, "the eyes of the Lord thy God are upon it" (the land), Deuteronomy 11:12; but there is no construction like "the Lord hath an eye on (obj.) man" (as 70: Jonathan, Syr.) The passages, "whose eyes are opened upon all the ways of the sons of men, to give etc." Jeremiah 32:19, "his eyes behold the nations," are altogether different. "The eye of" must be construed as "his own eye.") "as the eyes of servants are unto the hand of their masters, add as the eyes of a maiden are unto the hand of her mistress, so our eyes are unto the Lord our God, until He have mercy upon us."

"For in those days," says a Jew, who represents the traditional interpretation, (Rashi), man shall look to his Creator, and his eyes shall look to the Blessed One, as it was said above, we will go with you, and they shall join themselves, they and their cities, to the cities of Israel." And another; (Kimchi), "In those days the eyes of all mankind shall be to the Lord, not to idols or images; therefore the land of Hadrach and Damascus, and the other places near the land of Israel - shall be included among the cities of Judah, and shall be in the faith of Israel."

Zechariah 9:1 Parallel Commentaries

Library
Caesarea. Strato's Tower.
The Arabian interpreter thinks the first name of this city was Hazor, Joshua 11:1. The Jews, Ekron, Zephaniah 2:4. "R. Abhu saith," (he was of Caesarea,) "Ekron shall be rooted out"; this is Caesarea, the daughter of Edom, which is situated among things profane. She was a goad, sticking in Israel, in the days of the Grecians. But when the kingdom of the Asmonean family prevailed, it overcame her, &c. R. Josi Bar Chaninah saith, What is that that is written, 'And Ekron shall be as a Jebusite?' (Zech
John Lightfoot—From the Talmud and Hebraica

And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Prophecies Fulfilled
When the time passed at which the Lord's coming was first expected,--in the spring of 1844,--those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light.
Ellen Gould White—The Great Controversy

The Gospel of the Kingdom.
"This is He whom Seers in old time Chanted of with one accord; Whom the voices of the Prophets Promised in their faithful word." We have seen that, in the providence of God, John the Baptist was sent to proclaim to the world that "The Kingdom of Heaven" was at hand, and to point out the King. And as soon as the Herald had raised the expectation of men by the proclamation of the coming Kingdom, our Lord began His public ministry, the great object of which was the founding of His Kingdom for the salvation
Edward Burbidge—The Kingdom of Heaven; What is it?

Cross References
Isaiah 17:1
The oracle concerning Damascus. "Behold, Damascus is about to be removed from being a city And will become a fallen ruin.

Jeremiah 23:33
"Now when this people or the prophet or a priest asks you saying, 'What is the oracle of the LORD?' then you shall say to them, 'What oracle?' The LORD declares, 'I will abandon you.'

Jeremiah 49:23
Concerning Damascus. "Hamath and Arpad are put to shame, For they have heard bad news; They are disheartened. There is anxiety by the sea, It cannot be calmed.

Amos 1:3
Thus says the LORD, "For three transgressions of Damascus and for four I will not revoke its punishment, Because they threshed Gilead with implements of sharp iron.

Amos 1:9
Thus says the LORD, "For three transgressions of Tyre and for four I will not revoke its punishment, Because they delivered up an entire population to Edom And did not remember the covenant of brotherhood.

Nahum 1:1
The oracle of Nineveh. The book of the vision of Nahum the Elkoshite.

Malachi 1:1
The oracle of the word of the LORD to Israel through Malachi.

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