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Zechariah 9:1

New American Standard Bible (NASB ©1995) [2]
— 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 Version (KJV 1769) [2]
— 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.
English Revised Version (ERV 1885)
— The burden of the word of the LORD upon the land of Hadrach, and Damascus [shall be] its resting place: for the eye of man and of all the tribes of Israel is toward the LORD:
American Standard Version (ASV 1901) [2]
— The burden of the word of Jehovah upon the land of Hadrach, and Damascus [shall be] its resting-place (for the eye of man and of all the tribes of Israel is toward Jehovah);
Webster's Revision of the KJB (WEB 1833)
— The burden of the word of the LORD in the land of Hadrach, and Damascus [shall be] the rest of it: when the eyes of man, as of all the tribes of Israel, [shall be] towards the LORD.
Darby's Translation (DBY 1890)
— 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;)
Rotherham's Emphasized Bible (EBR 1902)
— The oracle of the word of Yahweh on the land of Hadrach, and, Damascus, shall be the resting-place thereof,—For, Yahweh, hath an eye—to mankind, and to all the tribes of Israel;
Young's Literal Translation (YLT 1898)
— 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.)
Douay-Rheims Challoner Revision (DR 1750)
— The burden of the word of the Lord in the land of Hadrach, and of Damascus the rest thereof: for the eye of man, and of all the tribes of Israel is the Lord's.
Geneva Bible (GNV 1560)
— The burden of the worde of the Lorde in the land of Hadrach: and Damascus shalbe his rest: when the eyes of man, euen of all the tribes of Israel shalbe toward the Lord.
Original King James Bible (AV 1611) [2]
— The burden of the word of the LORD in the land of Hadrach, and Damascus [shall bee] the rest thereof: when the eyes of man, [as] of all the tribes of Israel [shalbe] toward the LORD.
Lamsa Bible (1957)
— THE word of the LORD against the land of Hadrach and against Damascus, which shall be a gift to him; for to the LORD are revealed the ways of men and of all the tribes of Israel;
Brenton Greek Septuagint (LXX, Restored Names)
— The burden of the word of the Lord, in the land of Shadrach{gr.Sedrach}, and his sacrifice [shall be] in Damascus; for the Lord looks upon men, and upon all the tribes of Israel.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— The burden of the word of Yahweh in the land of Chadrakh, and Dammaseq [shall be] the rest thereof: when the eyes of man, as of all the tribes of Yisrael, [shall be] toward Yahweh.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
The burden 4853
{4853} Prime
From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire.
of the word 1697
{1697} Prime
From H1696; a word; by implication a matter (as spoken of) or thing; adverbially a cause.
of Yähwè יָהוֶה 3068
{3068} Prime
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
in the land 776
{0776} Prime
From an unused root probably meaning to be firm; the earth (at large, or partitively a land).
of Çađräȼ חַדרָך, 2317
{2317} Prime
Of uncertain derivation; Chadrak, a Syrian deity.
and Dammäŝek דַּמָּשֶׂק 1834
{1834} Prime
Of foreign origin; Damascus, a city of Syria.
[shall be] the rest 4496
{4496} Prime
Feminine of H4495; repose or (adverbially) peacefully; figuratively consolation (specifically matrimony); hence (concretely) an abode.
thereof: when x3588
(3588) Complement
A primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjugation or adverb; often largely modified by other particles annexed.
the eyes 5869
{5869} Prime
Probably a primitive word; an eye (literally or figuratively); by analogy a fountain (as the eye of the landscape).
of man, 120
{0120} Prime
From H0119; ruddy, that is, a human being (an individual or the species, mankind, etc.).
as of all x3605
(3605) Complement
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
the tribes 7626
{7626} Prime
From an unused root probably meaning to branch off; a scion, that is, (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan.
of Yiŝrä´ël יִשׂרָאֵל, 3478
{3478} Prime
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
[shall be] toward Yähwè יָהוֶה. 3068
{3068} Prime
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
Jamieson-Fausset-Brown Commentary

Zechariah 9:1

_ _ Zechariah 9:1-17. Ninth to fourteenth chapters are prophetical.

_ _ Written long after the previous portions of the book, whence arise the various features which have been made grounds for attacking their authenticity, notwithstanding the testimony of the Septuagint and of the compilers of the Jewish canon in their favor. See on Introduction.

_ _ Alexander’s conquests in Syria (Zechariah 9:1-8).

_ _ God’s people safe because her king cometh lowly, but a Savior (Zechariah 9:9-10).

_ _ The Maccabean deliverance a type thereof (Zechariah 9:11-17).

_ _ in ... Hadrach — rather, concerning or against Hadrach (compare Isaiah 21:13). “Burden” means a prophecy BURDENED with wrath against the guilty. Maurer, not so well, explains it, What is taken up and uttered, the utterance, a solemn declaration.

_ _ Hadrach — a part of Syria, near Damascus. As the name is not mentioned in ancient histories, it probably was the less-used name of a region having two names (“Hadrach” and “Bikathaven,” Amos 1:5, Margin); hence it passed into oblivion. An ancient Rabbi Jose is, however, stated to have expressly mentioned it. An Arab, Jos. Abassi, in 1768 also declared to Michaelis that there was then a town of that name, and that it was capital of the region Hadrach. The name means “enclosed” in Syrian, that is, the west interior part of Syria, enclosed by hills, the Coelo-Syria of Strabo [Maurer]. Jerome considers Hadrach to be the metropolis of Coelo-Syria, as Damascus was of the region about that city. Hengstenberg regards Hadrach as a symbolical name of Persia, which Zechariah avoids designating by its proper name so as not to offend the government under which he lived. But the context seems to refer to the Syrian region. Gesenius thinks that the name is that of a Syrian king, which might more easily pass into oblivion than that of a region. Compare the similar “land of Sihon,” Nehemiah 9:22.

_ _ Damascus ... rest thereof — that is, the place on which the “burden” of the Lord’s wrath shall rest. It shall permanently settle on it until Syria is utterly prostrate. Fulfilled under Alexander the Great, who overcame Syria [Curtius, Books 3 and 4].

_ _ eyes of man, as of all ... Israel ... toward the Lord — The eyes of men in general, and of all Israel in particular, through consternation at the victorious progress of Alexander, shall be directed to Jehovah. The Jews, when threatened by him because of Jaddua the high priest’s refusal to swear fealty to him, prayed earnestly to the Lord, and so were delivered (2 Chronicles 20:12; Psalms 23:2). Typical of the effect of God’s judgments hereafter on all men, and especially on the Jews in turning them to Him. Maurer, Pembellus and others, less probably translate, “The eyes of the Lord are upon man, as they are upon all Israel,” namely, to punish the ungodly and to protect His people. He, who has chastised His people, will not fail to punish men for their sins severely. The “all,” I think, implies that whereas men’s attention generally (whence “man” is the expression) was directed to Jehovah’s judgments, all Israel especially looks to Him.

Matthew Henry's Commentary

Zechariah 9:1-8

_ _ After the precious promises we had in the foregoing chapter of favour to God's people, their persecutors, who hated them, come to be reckoned with, those particularly that bordered close upon them.

_ _ I. The Syrians had been bad neighbours to Israel, and God had a controversy with them. The word of the Lord shall be a burden in the land of Hadrach, that is, of Syria, but it does not appear why it was so called. That that kingdom is meant is plain, because Damascus, the metropolis of that kingdom, is said to be the rest of this burden; that is, the judgments here threatened shall light and lie upon that city. Those are miserable upon whom the burden of the word of the Lord rests, upon whom the wrath of God abides (John 3:36); for it is a weight that they can neither shake off nor bear up under. There are those whom God causes his fury to rest upon. Those whom the wrath of God makes its mark it will be sure to hit; those whom it makes its rest it will be sure to sink. And the reason of this burden's resting on Damascus is because the eyes of man, as of all the tribes of Israel (or rather, even of all the tribes of Israel), are towards the Lord, because the people of God by faith and prayer look up to him for succour and relief and depend upon him to take their part against their enemies. Note, It is a sign that God is about to appear remarkably for his people when he raises their believing expectations from him and dependence upon him, and when by his grace he turns them from idols to himself. Isaiah 17:7, Isaiah 17:8, At that day shall a man look to his Maker. It may be read thus, for the Lord has an eye upon man, and upon all the tribes of Israel; he is King of nations as well as King of saints; he governs the world as well as the church, and therefore will punish the sins of other people as well as those of his own people. God is Judge of all, and therefore all must give account of themselves to him. When St. Paul was converted at Damascus, and preached there, and disputed with the Jews, then the word of the Lord might be said to rest there, and then the eyes of men, of other men besides the tribes of Israel, began to be towards the Lord; see Acts 9:22. Hamath, a country which lay north of Damascus, and which we often read of, shall border thereby (Zechariah 9:2); it joins to Syria, and shall share in the burden of the word of the Lord that rests upon Damascus. The Jews have a proverb, Woe to the wicked man, and woe to his neighbour, who is in danger of partaking in his sins and in his plagues. Woe to the land of Hadrach, and woe to Hamath that borders thereby.

_ _ II. Tyre and Zidon come next to be called to an account here, as in other prophecies, Zechariah 9:2-4. Observe here,

_ _ 1. Tyrus flourishing, thinking herself very safe, and ready to set God's judgments, not only at a distance, but at defiance: for, (1.) She is very wise. It is spoken ironically; she thinks herself very wise, and able to outwit even the wisdom of God. It is granted that her king is a great politician, and that her statesmen are so, Ezekiel 28:3. But with all their wit and policy they shall not be able to evade the judgments of God when they come with commission; there is no wisdom nor counsel against the Lord; nay, it is his honour to take the wise in their own craftiness. (2.) She is very strong, and well fortified both by nature and art: Tyrus did build herself a strong-hold, which she thought could never be brought down nor got over. (3.) She is very rich; and money is a defence; it is the sinews of war, Ecclesiastes 7:12. By her vast trade she has heaped up silver as the dust, and fine gold as the mire of the streets, that is, she has an abundance of them, heaps of silver as common as heaps of sand, Job 27:16. Solomon made silver to be in Jerusalem as the stones of the streets; but Tyre went further, and made fine gold to be as the mire of the streets. It were well if we could all learn so to look upon it, in comparison with the merchandise of wisdom and grace and the gains thereof.

_ _ 2. Tyrus falling, after all. Her wisdom, and wealth, and strength, shall not be able to secure her (Zechariah 9:4): The Lord will cast her out of that strong-hold wherein she has fortified herself, will make her poor (so some read it); there have been instances of those that have fallen from the height of plenty to the depth of poverty, and great riches have come to nothing. God will smite her power in the sea; her being surrounded by the water shall not secure her, but she shall be devoured with fire, and burnt down to the ground. Tyrus, being seated in the midst of the water, was, one would have thought, in danger of being some time or other overflowed or washed away by that; yet God chooses to destroy it by the contrary element. Sometimes he brings ruin upon his enemies by those means which they least suspect. Water enough was nigh at hand to quench the flames of Tyre, and yet by them she shall be devoured; for who can put out the fire which the breath of the Almighty blows up?

_ _ III. God next contends with the Philistines, with their great cities and great lords, that bordered southward upon Israel.

_ _ 1. They shall be alarmed and affrighted by the word of the Lord lighting and resting upon Damascus (Zechariah 9:5); the disgraces of Israel had many a time been published in the streets of Ashkelon, and they had triumphed in them; but now Ashkelon shall see the ruin of her friends and allies, and shall fear; Gaza also shall see it, and be very sorrowful, and Ekron, concluding that their own turns come next, now that the cup of trembling goes round. What will become of their house when their neighbour's is on fire? They had looked upon Tyre and Zidon as a barrier to their country; but, when those strong cities were ruined, their expectations from them were ashamed, as our expectation from all creatures will be in the issue.

_ _ 2. They shall themselves be ruined and wasted. (1.) The government shall be dissolved: The king shall perish from Gaza, not only the present king shall be cut off, but there shall be no succession, no successor, (2.) The cities shall be dispeopled: Ashkelon shall not be inhabited; the rightful owners shall be expelled, either slain or carried into captivity. (3.) Foreigners shall take possession of their land and become masters of all its wealth (Zechariah 9:6): A bastard shall dwell in Ashdod; a spurious brood of strangers shall enter upon the inheritances of the natives, which they have no more right to than a bastard has to the estates of the legitimate children. And thus God will cut off the pride of the Philistines, all the strength and wealth which they prided themselves in, and which were the ground of their confidence in themselves and their contempt of the Israel of God. This prophecy of the destruction of the Philistines, and of Damascus, and Tyre, was accomplished, not long after this, by Alexander the Great, who ravaged all these countries with his victorious army, took the cities, and planted colonies in them, which Quintus Curtius gives a particular account of in the history of his conquests. And some think he is meant by the bastard that shall dwell in Ashdod, for his mother Olympia owned him begotten in adultery, but pretended it was by Jupiter. The Jews afterwards got ground of the Philistines, Syrians, and others of their neighbours, took some of their cities from them and possessed their countries, as appears by the histories of Josephus and the Maccabees, and this was foretold before, Zephaniah 2:4, etc.; Obadiah 1:20.

_ _ 3. Some among them shall be converted, and brought home to God, by his gospel and grace; so some understand Zechariah 9:7, as a promise, (1.) That God would take away the sins of these nations — their blood and their abominations, their cruelties and their idolatries. God will part between them and these sins which they have rolled under their tongue as a sweet morsel, and are as loth to part with as men are to part with the meat out of their mouths, and which they hold fast between their teeth. Nothing is too hard for the grace of God to do. (2.) That he would accept of a remnant of them for his own: He that remains shall be for our God. God would preserve a remnant even of these nations, that should be the monuments of his mercy and grace and be set apart for him; and the disadvantages of their birth shall be no bar to their acceptance with God, but a Philistine shall be as acceptable to God, upon gospel-terms, as one of Judah, nay, as a governor, or chief one, in Judah, and a man of Ekron shall be as a Jebusite, or a man of Jerusalem, as a proselyted Jebusite, as Araunah the Jebusite, 2 Samuel 24:16. In Christ Jesus there is no distinction of nations, but all are one in him, all alike welcome to him.

_ _ IV. In all this God intends mercy for Israel, and it is in kindness to them that God will deal thus with the neighbouring nations, to avenge their quarrel for what is past and to secure them for the future.

_ _ 1. Thus some understand the seventh verse, as intimating, (1.) That thus God would deliver his people from their bloody adversaries, who hated them, and to whom they were an abomination, when they were just ready to devour them and make a prey of them: I will take away his blood (that is, the blood of Israel) out of the mouth of the Philistines and from between their teeth (Amos 3:12), when, in their hatred of them and enmity to them, they were greedily devouring them. (2.) That lie would thus give them victory and dominion over them: And he that remains (that is, the remnant of Israel) shall be for our God, shall be taken into his favour, shall own him and be owned by him, and he shall be as a governor in Judah; though the Jews have been long in servitude, they shall recover their ancient dignity, and be victorious, as David and other governors in Judah formerly were; and Ekron (that is, the Philistines) shall be as the Jebusites, and the rest of the devoted nations, who were brought into subjection under them.

_ _ 2. However, this is plainly the sense of Zechariah 9:8, that God will take his people under his special protection, and therefore will weaken their neighbours, that it may not be in their power to do them a mischief: I will encamp about my house because of the army. Note, God's house lies in the midst of an enemy's country, and his church is as a lily among thorns; and therefore God's power and goodness are to be observed in the special preservation of it. The camp of the saints, being a little flock in comparison with the numerous armies of the powers of darkness that are set against it round about, would certainly be swallowed up if the angels of God did not encamp about it, as they did about Elisha, to deliver it, Revelation 20:9; Psalms 34:7. When the times are unusually perilous, when armies are marching and counter-marching, and all bearing ill-will to Zion, then Providence will as it were double its guards upon the church of God, because of him that passes by and because of him that returns, that whether he return a conqueror or conquered he may do it no harm. And, as none that pass by shall hurt them, so no oppressor shall pass through them any more; they shall have no enemy within themselves to rule them with rigour, and to make their lives bitter to them with sore bondage, as of old in Egypt. This was fulfilled when, for some time after the struggles of the Maccabees, Judea was a free and flourishing state, or perhaps when Alexander the Great, struck with an awe of Jaddus the high priest, favoured the Jews, and took them under his protection, at the same time when he wasted the neighbouring countries. And the reason given for all this is, “For now have I seen with my eyes, now have I carefully distinguished between my people and other people, with whom before they seemed to have their lot in common, and have made it to appear that I know those that are mine,” This agrees with Psalms 34:15, The eyes of the Lord are upon the righteous; now his eyes, which run to and fro through the earth, shall fix upon them, that he may show himself tender of them, and strong on their behalf, 2 Chronicles 16:9.

John Wesley's Explanatory Notes

Zechariah 9:1

Hadrach — This is the name of a city in Celosyria, and here signifies the country also. It was not far from Damascus. The rest thereof — This burden shall lie long as well as heavy on Damascus. Towards the Lord — For as all men's appeals in cases of wrong are to heaven, so they who have been wronged by Syrian injustice, look to heaven for right.

Geneva Bible Translation Notes

Zechariah 9:1

The burden of the word of the LORD in the land of (a) Hadrach, and Damascus [shall be] the (b) rest of it: when the (c) eyes of man, as of all the tribes of Israel, [shall be] toward the LORD.

(a) By which he means Syria.

(b) God's anger will remain upon their chief city, and not spare even as much as that.

(c) When the Jews will convert and repent, then God will destroy their enemies.

Cross-Reference Topical ResearchStrong's Concordance
Cir, am 3494, bc 510


Isaiah 13:1 The burden of Babylon, which Isaiah the son of Amoz did see.
Jeremiah 23:33-38 And when this people, or the prophet, or a priest, shall ask thee, saying, What [is] the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD. ... But since ye say, The burden of the LORD; therefore thus saith the LORD; Because ye say this word, The burden of the LORD, and I have sent unto you, saying, Ye shall not say, The burden of the LORD;
Malachi 1:1 The burden of the word of the LORD to Israel by Malachi.


Genesis 14:15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which [is] on the left hand of Damascus.
Isaiah 17:1-3 The burden of Damascus. Behold, Damascus is taken away from [being] a city, and it shall be a ruinous heap. ... The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.
Jeremiah 49:23-27 Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; [there is] sorrow on the sea; it cannot be quiet. ... And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of Benhadad.
Amos 1:3-5 Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away [the punishment] thereof; because they have threshed Gilead with threshing instruments of iron: ... I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the LORD.
Amos 3:12 Thus saith the LORD; As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus [in] a couch.

the rest:

Zechariah 5:4 I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof.
Isaiah 9:8-21 The Lord sent a word into Jacob, and it hath lighted upon Israel. ... Manasseh, Ephraim; and Ephraim, Manasseh: [and] they together [shall be] against Judah. For all this his anger is not turned away, but his hand [is] stretched out still.


Zechariah 8:21-23 And the inhabitants of one [city] shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts: I will go also. ... Thus saith the LORD of hosts; In those days [it shall come to pass], that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard [that] God [is] with you.
2 Chronicles 20:12 O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes [are] upon thee.
Psalms 25:15 Mine eyes [are] ever toward the LORD; for he shall pluck my feet out of the net.
Isaiah 17:7-8 At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel. ... And he shall not look to the altars, the work of his hands, neither shall respect [that] which his fingers have made, either the groves, or the images.
Isaiah 45:20-22 Assemble yourselves and come; draw near together, ye [that are] escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god [that] cannot save. ... Look unto me, and be ye saved, all the ends of the earth: for I [am] God, and [there is] none else.
Isaiah 52:10 The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
Psalms 145:15 The eyes of all wait upon thee; and thou givest them their meat in due season.
Jeremiah 16:19 O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and [things] wherein [there is] no profit.
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Chain-Reference Bible SearchCross References with Concordance

Gn 14:15. 2Ch 20:12. Ps 25:15; 145:15. Is 9:8; 13:1; 17:1, 7; 45:20; 52:10. Jr 16:19; 23:33; 49:23. Am 1:3; 3:12. Zc 5:4; 8:21. Mal 1:1.

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