Zachariæ 9:1

Jerome's Latin Vulgate

[Onus verbi Domini in terra Hadrach
et Damasci requiei ejus,
quia Domini est oculus hominis et omnium tribuum Israël.

Parallel Translations

Clementine Latin Vulgate (1592)
Onus verbi Domini in terra Hadrach et Damasci requiei ejus, quia Domini est oculus hominis et omnium tribuum Isra�l.

Nova Vulgata (1979)
Oraculum. "Verbum Domini in terra Ha drach et Damasci requiei eius, quia Domini est oculus Aram sicut omnes tribus Israel.

Bible Verse Review
  from Treasury of Scripure Knowledge

Cir, am 3494, bc 510

burden: Isaiah 13:1, Jeremiah 23:33-38, Malachi 1:1

Damascus: Genesis 14:15, Isaiah 17:1-3, Jeremiah 49:23-27, Amos 1:3-5, Amos 3:12

the rest: Zechariah 5:4, Isaiah 9:8-21

when: Zechariah 8:21-23, 2 Chronicles 20:12, Psalms 25:15, Isaiah 17:7, Isaiah 17:8, Isaiah 45:20-22, Isaiah 52:10, Psalms 145:15, Jeremiah 16:19

Reciprocal: Deuteronomy 3:13 - which was called Jeremiah 25:22 - isles which are beyond the sea Ezekiel 26:3 - Behold Nahum 1:1 - burden Zechariah 12:1 - burden Acts 9:31 - the churches Revelation 7:4 - all

Gill's Notes on the Bible

The burden of the word of the Lord,.... A prophecy, as in

Proverbs 31:1 which is sometimes of things sorrowful and distressing, as the destruction of people, as in Isaiah 31:1 and sometimes of things joyful, as in Zechariah 13:1 and here it contains good news to the church of Christ, Zechariah 9:9, c. and is called a "burden", because the word of the Lord is often so to carnal men; see Jeremiah 23:33 the words may be rendered, a "declaration", or "a publication", of "the word of the Lord" u; it signifies a publishing of it or bringing it forth; and so the Arabic version renders it "a revelation of the word of the Lord"; a carrying of it about: which was made

in the land of Hadrach; this is either the name of a man; of some king, as Aben Ezra observes; and some Jewish writers w say the King Messiah, who is חד "sharp" to the nations of the world, and רך "tender" to the Israelites: or rather the name of a place, and may design Syria, to which Damascus belonged; see Isaiah 7:8 or some place near it: says R. Jose x,

"I am of Damascus, and I call heaven and earth to witness that there is a place there, the name of which is Hadrach.''

Hillerus y takes it to be the same with Coelesyria, or hollow Syria, a vale which lay between Libanus and Antilibanus, and goes by many names; the same that is called Hoba, Genesis 14:15 the plain of Aren, and the house of Eden, Amos 1:5 and here Hadrach; and thinks it had its name from Hadar, a son of Ishmael, Genesis 25:15 and observes what is said, Genesis 25:18, that the "Ishmaelites dwelt from Havilah", which is to the south of Palestine, "unto Shur", a town situated over against Egypt, "as you go to Assyria"; that is, to the Agra of Ptolemy in Susiana. The Targum renders it

"in the land of the south.''

There was a city in Coelesyria, called Adra by Ptolemy z; which, as Jerom says a, was distant from Bostra twenty five miles; since called the city of Bernard de Stampis; where were Christian churches in the fourth and fifth centuries, whose bishops were present at councils held in those times b; and, according to this prophecy, here the word of the Lord was to be published; and it may have respect to the conversion of the inhabitants of it in future times: though some take it to be not the proper name of a place, but an appellative, and render it, "the land about", or "the land about thee" c; that is, about Judea; the nations round about it, particularly Syria, Phoenicia, and Palestine.

And Damascus [shall be] the rest thereof; either of the Lord himself; his glorious Shechinah shall rest there, as Kimchi interprets it; and so the Targum paraphrases it,

"and Damascus shall be converted, that it may be of the house of his Shechinah;''

see Isaiah 11:10 or of the word of the Lord, which should be declared and published there, as it was by the Apostle Paul, who was converted near it, and preached in it, Acts 9:3 or of Hadrach, or the adjacent country: unless it is to be understood of the burden of the Lord resting on it, or of the taking of this city in the times of Alexander the great; which, with the destruction of the cities after mentioned, some make a type or symbol of the abolition of Paganism in the Roman empire; but the former sense seems best.

When the eyes of man, as of all the tribes of Israel, [shall] be towards the Lord; or, "when the eyes of men shall be to the Lord, and to all the tribes of Israel"; so Kimchi and Ben Melech; that is, as they interpret it, when the eyes of all men shall be to the Lord, and not to their idols; and also to all the tribes of Israel, to go along with them in their ways; as it is said above Zechariah 8:23, "we will go with you": or they shall look to the Lord, even as the tribes of Israel themselves do; and which is true of sinners when converted, whether Jews or Gentiles; and particularly was true of that great man, the Apostle Paul, who was converted near Damascus, when the eyes of his understanding being enlightened, and he seeing the insufficiency of all other objects, looked to the Lord alone for pardon, righteousness, life, and salvation; even as all true Israelites do, who are after the Spirit, and not after the flesh. Though some understand these words of the eyes of the Lord being upon every man, as well as upon the tribes of Israel; upon wicked men to punish them, as upon his people to protect and defend them: and to this sense the Targum inclines, paraphrasing the words thus,

"for before the Lord are manifest the works of the children of men, and he is well pleased with all the tribes of Israel.''

u משא דבר "prolatio verbi Jehovae", Cocceius. w R. Judah in Jarchi, R. Benaiah in Kimchi in loc. R. Nehemiah in Shirhashirim Rabba, fol. 24. 1. x Shirhashirim ib. Siphre in Yalkut Simeoni in loc. y Onomast. sacr. p. 578. z Geograph. l. 5. c. 15. a De locis Hebr. fol. 97. I. b Reland. Palestina Illustrata, l. 3. p. 548. c בארץ חדרך "in terram circumstantem te", Junius & Tremellius, Tarnovius "super terram quae te circuit", Grotius "in terra circa te", Cocceius; "ad verbum, in terram circuitus tui", De Dieu.

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.” Psalms 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.”

Clarke's Notes on the Bible

CHAPTER IX

Syria, Phoenicia, and Palestine, were conquered by

Nebuchadnezzar, and afterwards by Alexander. Some apply the

beginning of this chapter (1-7) to the one event, and some to

the other. The close of the seventh verse relates to the number

of Philistines that should become proselytes to Judaism; (see

Joseph. Antiq. xiv. 15, 4;) and the eighth, to the watchful

providence of God over his temple in those troublesome times.

From this the prophet passes on to that most eminent instance

of God's goodness to his Church and people, the sending of the

Messiah, with an account of the peaceable tendency and great

extent of his kingdom, 9, 10.

God then declares that he has ratified his covenant with his

people, delivered them from their captivity, and restored them

to favour, 11, 12.

In consequence of this, victory over their enemies is promised

them in large and lofty terms, with every other kind of

prosperity, 13-17.

Judas Maccabeus gained several advantages over the troops of

Antiochus, who was of Grecian or Macedonian descent. But

without excluding these events, it must be allowed that the

terms of this prophecy are much too strong to be confined to

them; their ultimate fulfilment must therefore be referred to

Gospel times.

NOTES ON CHAP. IX

Verse Zechariah 9:1. The burden of the word of the Lord — The oracle contained in the word which Jehovah now speaks.

This is a prophecy against Syria, the Philistines, Tyre, and Sidon, which were to be subdued by Alexander the Great. After this the prophet speaks gloriously concerning the coming of Christ, and redemption by him.

Most learned men are of opinion that this and the succeeding chapters are not the work of Zechariah, but rather of Jeremiah; Hosea, or some one before the captivity. It is certain that Zechariah 11:12-13, is quoted Matthew 27:9-10, as the language of Jeremiah the prophet. The first eight chapters appear by the introductory parts to be the prophecies of Zechariah: they stand in connection with each other, are pertinent to the time when they were delivered, are uniform in style and manner, and constitute a regular whole; but the six last chapters are not expressly assigned to Zechariah, and are unconnected with those that precede:-the three first of them are unsuitable in many parts to the time when Zechariah lived; all of them have a more adorned and poetical turn of composition than the eight first chapters, and they manifestly break the unity of the prophetical book.

I conclude, from internal marks, that these three chapters, (Zechariah 9:0, Zechariah 10:0, Zechariah 11:0) were written much earlier than the time of Jeremiah, and before the captivity of the ten tribes. They seem to suit Hosea's age and manner; but whoever wrote them, their Divine authority is established by the two quotations from them, Zechariah 9:9; Zechariah 11:12-13. See below.

The twelfth, thirteenth, and fourteenth chapters form a distinct prophecy, and were written after the death of Josiah, Zechariah 12:11; but whether before or after the captivity, and by what prophet, is uncertain, although I incline to think that the author lived before the destruction of Jerusalem by the Babylonians. See on Zechariah 13:2-6. They are twice quoted in the New Testament, Zechariah 12:10; Zechariah 13:7. -Newcome.

My own opinion is, that these chapters form not only a distinct work, but belong to a different author. If they do not belong to Jeremiah, they form a thirteenth book in the minor prophets, but the inspired writer is unknown.

The land of Hadrach — The valley of Damascus, or a place near to Damascus. Alexander the Great gained possession of Damascus, and took all its treasures; but it was without blood; the city was betrayed to him.

Damascus shall be the rest thereof — The principal part of this calamity shall fall on this city. God's anger rests on those whom he punishes, Eze 5:13; Eze 16:42; Eze 24:13. And his rod, or his arm, rests upon his enemies, Psalms 125:3; Isaiah 30:23. See Newcome.

When the eye of man — Newcome translates thus:

"For the eye of Jehovah is over man,

And over all the tribes of Israel."

This is an easy sense, and is followed by the versions.