A verse by verse commentary on Zechariah 9 dealing with the judgment of God on the enemies of Israel.It goes on to deal with the coming of Israel's king, and the Lord appearing on earth.

1. ZECHARIAH 9 COMME TARY
EDITED BY GLE PEASE
I TRODUCTIO
PETER PETT, "Introduction
This Second Main Section In Chapters 9-14 Probably Came Later in Zechariah’s
Life and It Concentrates on the Eschatalogical Future When God Will Finally Bring
All His Work to Fruition.
Many years have passed. The building of the Temple has been completed, but it has
not produced the spiritual revival that Zechariah had hoped for. The nations round
about are constantly at odds with them. The leaders are dallying with divination
and the occult (Zechariah 10:2). Zechariah, whose words had been so effective in his
youth, now finds his efforts thwarted and he himself rejected and put to one side
(Zechariah 11:4-14). His opponents are profiting from their position by misusing the
Temple to the detriment of the people, having become ‘traffickers of the sheep’
(Zechariah 11:5; Zechariah 11:7; Zechariah 11:11).
So in this second main section the prophet, realising that everything was not going
to happen as speedily as he had hoped, seeks to encourage the faithful in Israel and
concentrates on the more distant future, and the fulfilling of the purposes of God.
Then the nations as a whole will be dealt with by God and His people will become a
blessing to the world, especially through their Coming King. But before the final
fulfilment there will be treachery and suffering. For God’s triumph will come
through the tribulation of His people.
This second main section divides up into two subsections, 9-11 and 12-14.
A ALYSIS OF THE FIRST SUBSECTIO .
This third section of Zechariah’s prophecy (Zechariah 9:1 to Zechariah 11:17) is not
so clearly divided up as the previous sections but we may possibly divide it as
follows on the basis of exhortations:
· ‘The burden of the word of YHWH on’ (the northern nations) - (Zechariah
9:1).
· ‘Rejoice greatly O daughter of Zion --- behold your King comes’ (Zechariah
9:9).
· ‘Ask of YHWH rain in the time of the latter rain’ (Zechariah 10:1).
· ‘Open your doors, O Lebanon ---’ (Zechariah 11:1).
I DEPTH A ALYSIS OF Zechariah 9-11.

2. · Destruction of the pride and wisdom of the nations, salvation for the
humbled Philistines, God will encamp around His house (His people) so that they
will never again be oppressed (Zechariah 9:1-8).
· ‘His people are called on to behold the arrival of the lowly but triumphant
King who will introduce peace and abjure warfare. He will release the captive exiles,
who are therefore to turn to the Stronghold, for YHWH will act on their behalf as
their Defender using His own weaponry of lightning and whirlwind and thus they
will feast and rejoice and flourish in perfect safety (Zechariah 9:9-17).
· His people are to ask of YHWH for the necessary rains and the One Who is
their Defender (the One Who makes lightning - Zechariah 9:14) will give them rain,
for God will deal with the false prophets and shepherds, and will raise up One Who
will be His Cornerstone, His secure nail, and His battle bow, and an army of rulers
who will be mighty men and will deliver His people. His people will be made strong
and rejoice and He will signal to the exiles, will strengthen them in YHWH and they
will return and walk up and down in His ame (Zechariah 10:1-12).
· The nation is to open its doors to invaders because it has listened to the false
shepherds and rejected its true shepherd who is valued at a derisory thirty pieces of
silver. The result is that they will have to endure the false shepherds that they have
chosen (Zechariah 11:1-17)
ote that in ‘a’ God promises that He will deal with the proud nations, and that His
people will never be oppressed, and in the parallel His people will be oppressed
because they have chosen to follow false shepherds. In ‘b’ their King comes and
YHWH fights on His people’s behalf with His own weaponry, and in the parallel He
sends His Cornerstone and again acts on their behalf again with His own weaponry.
In this remarkable chapter we have a description of YHWH’s purposes for the
world. We may summarise it as follows:
· All who are proud, and especially Tyre and Sidon, the outstanding symbol of
pride and wealth at the time, will be brought down (Zechariah 9:1-4).
· This will affect the attitudes of the peoples like the Philistines and they will
see what happens and will be afraid. They too will be humbled, but in their case it
will lead them to become one with God’s people, freed from idolatry (Zechariah 9:5-
7).
· At this time YHWH will become as a guard to His house (the house of Israel),
so that His people will be free from oppressors (Zechariah 9:8).
· The coming King will arrive, triumphant and victorious and yet riding in
humility on an ass (Zechariah 9:9).
· At this stage all weapons of warfare will be dispensed with, and the King will
command peace to the nations and establish worldwide dominion in peace
(Zechariah 9:10).
· Because of the blood of the covenant His people will now be free to come out
of their prisons as ‘prisoners of hope’ and return to His stronghold (Zechariah 9:11-
12).
· The influence of His people will reach across the seas even to Javan
(Zechariah 9:13).
· And all this will be wrought by the hand of YHWH as He goes forward to

3. conquer, just as He did before Israel of old (Zechariah 9:14).
· YHWH will watch over His people who will be under His protection and will
make even the most fiendish weapons fail against them. They will be able to feast,
and tread on their enemies’ sling stones, and satiate themselves with wine in the face
of their enemies (Zechariah 9:15).
· And on that day God will save them, and the age of blessing and plenty will
dawn (916-17).
So the overall picture is of judgment on the proud, and of salvation to the humble,
wrought by YHWH through the coming King.
Judgment on Israel’s Enemies
1 A prophecy:
The word of the Lord is against the land of
Hadrak
and will come to rest on Damascus—
for the eyes of all people and all the tribes of
Israel
are on the Lord—[a]
BAR ES, "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

4. (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 Dan_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 Zec_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

5. 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) Zec_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” Rom_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” 2Ch_20:12; and the Psalmist says, “The eyes of all wait toward
Thee; and, “toward them that fear Him.” Psa_33:18, or in Ezra’s Chaldee, “The eye of
their God was upon the elders of the Jews” Ezr_5:5., or, “the eyes of the Lord thy God
are upon it” (the land), Deu_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.” Jer_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, "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 Zec_11:12, Zec_11:13, is quoted Mat_27:9, Mat_27:10, as the language of

6. 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, (9, 10, 11), 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, Zec_9:9; Zec_11:12, Zec_11:13. See below.
The twelfth, thirteenth, and fourteenth chapters form a distinct prophecy, and were
written after the death of Josiah, Zec_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 Zec_13:2-6 (note). They
are twice quoted in the New Testament, Zec_12:10; Zec_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, Psa_125:3; Isa_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.
GILL, "The burden of the word of the Lord,.... A prophecy, as in Pro_31:1 which is
sometimes of things sorrowful and distressing, as the destruction of people, as in Isa_
31:1 and sometimes of things joyful, as in Zec_13:1 and here it contains good news to the
church of Christ, Zec_9:9, &c.; and is called a "burden", because the word of the Lord is
often so to carnal men; see Jer_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 Isa_7:8 or some place near it: says

7. 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, Gen_14:15 the plain of Aren, and the house of Eden, Amo_1:5 and here Hadrach;
and thinks it had its name from Hadar, a son of Ishmael, Gen_25:15 and observes what
is said, Gen_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 Isa_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, Act_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 Zec_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,

8. "for before the Lord are manifest the works of the children of men, and he is well pleased
with all the tribes of Israel.''
HE RY, "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 (Joh_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. Isa_17:7, Isa_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 Act_9:22. Hamath, a
country which lay north of Damascus, and which we often read of, shall border thereby
(Zec_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.
JAMISO , "Zec_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 (Zec_9:1-8).
God’s people safe because her king cometh lowly, but a Savior (Zec_9:9-10).
The Maccabean deliverance a type thereof (Zec_9:11-17).
in ... Hadrach — rather, concerning or against Hadrach (compare Isa_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,” Amo_1:5, Margin); hence it passed into oblivion. An ancient Rabbi

9. 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,” Neh_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 (2Ch_20:12; Psa_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.
K&D, "Judgment upon the Land of Hadrach; and Zion's King of Peace. - Zec_9:1. The
true interpretation of this section, and, in fact, of the whole prophecy, depends upon the
explanation to be given to the heading contained in this verse. The whole verse reads
thus: “Burden of the word of Jehovah over the land of Hadrach, and Damascus is its
resting-place; for Jehovah has an eye upon the men, and upon all the tribes of Israel.”
There is a wide divergence of opinion concerning the land of ְ‫ך‬ ָ‫ר‬ ְ‫ד‬ ַ‫.ח‬ We need not stop to
give any elaborate refutation to the opinion that Hadrach is the name of the Messiah (as
some Rabbins suppose), or that it is the name of an unknown Syrian king (Ges., Bleek),
or of an Assyrian fire-god, Adar or Asar (Movers), or of a deity of Eastern Aramaea
(Babylonia), as Hitzig maintained, since there is no trace whatever of the existence of
such a king or deity; and even Hitzig himself has relinquished his own conjecture. And
the view defended by J. D. Mich. and Rosenmüller, that Hadrach is the name of an
ancient city, situated not far from Damascus, is destitute of any tenable basis, since
Hengstenberg (Christol. iii. p. 372, transl.) has proved that the historical testimonies
adduced in support of this rest upon some confusion with the ancient Arabian city of
Drâa, Adrâa, the biblical Edrei (Deu_1:4). As the name Hadrach or Chadrach never
occurs again, and yet a city which gives its name to a land, and occurs in connection with
Damascus, Hamath, Tyre, and Sidon, could not possibly have vanished so completely,
that even the earlier Jewish and Christian commentators heard nothing of it, Chadrach
can only be a symbolical name formed by the prophet himself (as Jerome maintained,
according to a Jewish tradition), from chad, acris, sharp, brave, ready for war (in Arabic,
ᐓdd, vehemens fuit, durus in ira, pugna), and râkh, soft, tender, in the sense of sharp-
soft, or strong-tender, after the analogy of the symbolical names. Dumah for Edom, in

10. Isa_21:11; Sheshach for Babylon, in Jer_25:26; Jer_51:41; Ariel for Jerusalem, in Isa_
29:1-2, Isa_29:7. This view can no more be upset by the objection of Koehler, that the
interpretation of the name is a disputed point among the commentators, and that it is
doubtful why the prophet should have chosen such a symbolical epithet, than by the
circumstance that the rabbinical interpretation of the word as a name for the Messiah is
evidently false, and has long ago been given up by the Christian commentators. That
Hadrach denotes a land or kingdom, is raised above all reach of doubt by the fact that
'erets (the land) is placed before it. But what land? The statement in the following
sentence by no means compels us to think of a province of Syria, as Hitzig, Koehler, and
others suppose. As the cities and lands which follow are quoted under their ordinary
names, it is impossible to imagine any reason for the choice of a symbolical name for
another district of Syria bordering upon Damascus and Hamath. The symbolical name
rather points to the fact that the land of Hadrach denotes a territory, of which
Damascus, Hamath, Tyre, Sidon, and Philistia formed the several parts. And this is
favoured by the circumstance that the words, “Burden of the word of Jehovah upon the
land of Hadrach,” form the heading to the oracle, in which the preposition ‫ב‬ is used as in
the expression ‫ב‬ ָ‫ר‬ ֲ‫ע‬ ַ ‫א‬ ָ ַ‫מ‬ in Isa_21:13, and is to be explained from the phrase ְ‫ב‬ ‫ר‬ ָ‫ב‬ ָ ‫ל‬ ַ‫פ‬ָ‫נ‬ in
Isa_9:7 : The burdensome word falls, descends upon the land of Hadrach. The remark of
Koehler in opposition to this, to the effect that these words are not a heading, but form
the commencement of the exposition of the word of Jehovah through the prophet,
inasmuch as the following clause is appended with ‫,ו‬ is quite groundless. The clause in
Isa_14:28, “In the year that king Ahaz died was this burden,” is also a heading; and the
assertion that the ‫ו‬ before ‫ק‬ ֶ‫שׂ‬ ֶ ַ is not a ‫ו‬ explic., but an actual ‫ו‬ conjunct., rests upon the
assumption that the cities and lands mentioned in the course of this prophecy have not
already been all embraced by the expression ְ‫ך‬ ָ‫ר‬ ְ‫ד‬ ַ‫ח‬ ‫ץ‬ ֶ‫ר‬ ֶ‫א‬ - an assumption which has not
been sustained by any proofs. On the contrary, the fact that not only is Damascus
mentioned as the resting-place of the word of Jehovah, but Hamath and also the capitals
of Phoenicia and Philistia are appended, proves the very opposite. This evidently implies
that the burden resting upon the land of Hadrach will affect all these cities and lands.
The exposition of the burden announced upon the land of Hadrach commences with
‫ק‬ ֶ‫שׂ‬ ֶ ַ‫ד‬ְ‫.ו‬ This is attached to the heading with Vav, because, so far as the sense is concerned,
massâ' is equivalent to “it presses as a burden.” The exposition, however, is restricted, so
far as Damascus and Hamath are concerned, to the simple remark that the burdensome
word upon Hadrach will rest upon it, i.e., will settle permanently upon it. (The suffix in
‫תוֹ‬ ָ‫ח‬ֻ‫נ‬ ְ‫מ‬ refers to ‫יי‬ ‫ר‬ ַ‫ב‬ ְ‫ד‬ ‫א‬ ָ ַ‫).מ‬ It is only with the lands which stood in a closer relation to
Judah, viz., Tyre, Sidon, and the provinces of Philistia, that it assumes the form of a
specially prophetic description. The contents of the heading are sustained by the thought
in the second hemistich: “Jehovah has an eye upon men, and upon all the tribes of
Israel.” ‫ם‬ ָ‫ד‬ፎ ‫ין‬ ֵ‫ע‬ with the genit. obj. signifies the rest of mankind, i.e., the heathen world,
as in Jer_32:20, where “Israel” and “men” are opposed to one another. The explanatory
clause, according to which the burden of Jehovah falls upon the land of Hadrach, and
rests upon Damascus, because the eyes of Jehovah looks upon mankind and all the
tribes of Israel, i.e., His providence stretches over the heathen world as well as over
Israel, is quite sufficient in itself to overthrow the assumption of Hofmann and Koehler,
that by the land of Hadrach we are to understand the land of Israel. For if the
explanatory clause were understood as signifying that the burden, i.e., the judgment,

11. would not only fall upon Hamath as the representative of the human race outside the
limits of Israel, but also upon the land of Hadrach as the land of all the tribes of Israel,
this view would be precluded not only by the circumstance that in what follows heathen
nations alone are mentioned as the objects of the judgment, whereas salvation and peace
are proclaimed to Israel, but also by the fact that no ground whatever can be discovered
for the application of so mysterious an epithet to the land of Israel. According to
Hofmann (Schriftb. ii. 2, p. 604), ְ‫ך‬ ָ‫ר‬ ְ‫ד‬ ַ‫ח‬ ‫ץ‬ ֶ‫ר‬ ֶ‫א‬ signifies the whole of the territory of the
kingdom of David, which is so called as “the land of Israel, which, though weak in itself,
was, through the strength of God, as sharp as a warrior's sword.” But if a judgment of
destruction, which Hofmann finds in our prophecy, were announced “to all the nations
dwelling within the bounds of what was once the Davidic kingdom,” the judgment would
fall upon Israel in the same way as upon the heathen nations that are named, since the
tribes of Israel formed the kernel of the nations who dwelt in what was once the Davidic
kingdom, and Israel would therefore show itself as a sharp-soft people. Hence Koehler
has modified this view, and supposes that only the heathen dwelling within the limits of
the nation of the twelve tribes are threatened with Jehovah's judgment, - namely, all the
heathen within the land which Jehovah promised to His people on their taking
possession of Canaan (Num_34:1-12). But apart from the unfounded assumption that
Hadrach is the name of a district of Syria on the border of Damascus and Hamath, this
loophole is closed by the fact that, according to Num_34:1., Hamath and Damascus are
not included in the possession promised to Israel. According to Num_34:8, the northern
boundary of the land of Israel was to extend to Hamath, i.e., to the territory of the
kingdom of Hamath, and Damascus is very far beyond the eastern boundary of the
territory assigned to the Israelites (see the exposition of Num_34:1-12). Now, if the land
of Hadrach, Damascus, and Hamath were not within the ideal boundaries of Israel, and
if Hamath and Hadrach did not belong to the Israelitish kingdom in the time of David,
the other lands or cities mentioned in our oracle cannot be threatened with the judgment
on account of their lying within the Mosaic boundaries of the land of Israel, or being
subject to the Israelites for a time, but can only come into consideration as enemies of
Israel whose might was to be threatened and destroyed by the judgment. Consequently
the land of Hadrach must denote a land hostile to the covenant nation or the kingdom of
God, and can only be a symbolical epithet descriptive of the Medo-Persian empire, which
is called sharp-soft or strong-weak on account of its inwardly divided character, as
Hengstenberg and Kliefoth assume. Now, however difficult it may be satisfactorily to
explain the reason why Zechariah chose this symbolical name for the Medo-Persian
monarchy, so much is certain, that the choice of a figurative name was much more
suitable in the case of the dominant empire of that time, than in that of any small
country on the border of Damascus or Hamath. All the cities and land enumerated after
“the land of Hadrach,” as losing their glory at the same time, belonged to the Medo-
Persian monarchy. Of these the prophet simply refers to Damascus and Hamath in
general terms; and it is only in the case of the Phoenician and Philistian cities that he
proceeds to a special description of their fall from their lofty eminence, because they
stood nearest to the kingdom of Israel, and represented the might of the kingdom of the
world, and its hostility to the kingdom of God, partly in the worldly development of their
own might, and partly in their hostility to the covenant nation. The description is an
individualizing one throughout, exemplifying general facts by particular cities. This is
also evident from the announcement of salvation for Zion in Zec_9:8-10, from which we
may see that the overthrow of the nations hostile to Israel stands in intimate connection
with the establishment of the Messianic kingdom; and it is also confirmed by the second
half of our chapter, where the conquest of the imperial power by the people of God is set

12. forth in the victories of Judah and Ephraim over the sons of Javan. That the several
peoples and cities mentioned by name are simply introduced as representatives of the
imperial power, is evident from the distinction made in this verse between (the rest of)
mankind and all the tribes of Israel.
CALVI , "One thing had escaped my notice in the words of the Prophet — that
great people and strong nations would come. We have said that “great” rather than
“many” ought to be adopted. The latter meaning may indeed be allowed that the
worshipers of God would come from various cities; but as the word ‫,עצומים‬ otsumim
properly signifies strong, and as it is certain that the Prophet means the same thing
by the two words, it is more probable that he speaks of strong and valiant people, as
they are not so easily subdued; for the more any one excels in prowess, the more stiff
is his neck to undertake the yoke. As then the strong and the brave, and such as are
eminent in the world, are not so easily brought to submit to God, the Prophet
expressly says, that they shall become teachable, and be made willing, so that pride,
as it is usually the case, shall not be a hindrance to them. (93)
I come now to the passage in which the Prophet announces a heavy burden, or a
severe and fearful prophecy respecting Syria and other neighboring nations. I
prefer to retain the word “burden,” rather than to render it prophecy, as many
expositors have done; for though ‫,משא‬ mesha, is sometimes taken simply for
prophecy, yet there is here, as it appears to me, something particular intended; for
the Prophet denounces God’s judgment both on Syria and on the surrounding
countries, and the word prophecy is not suitable; for to say “the prophecy of the
word,” would be strange and without meaning. But when he says, The burden of the
word of God, the sentence is full, and flows well; for he reminds us that his word
would not be ineffectual, but full of effect, as it would lie as a burden on Syria and
on other countries, which they should not be able to shake off. The burden then of
the word of Jehovah; that is, “I have now a prediction which will be grievous and
severe to those heathens who now disturb the Jews, the chosen people.”
But this doctrine contains consolation to the godly; for they may hence know that
they are safe under God’s protection, as he carries on war with their enemies; nay,
his vengeance was now prepared against all those who harassed the Jews. As then
he had before promised that incredible favor of God which we have noticed, so now
he declares that the Church would be safe under the protection of God, inasmuch as
vengeance was in readiness for all the ungodly.
But the Prophet mentions here only the cities known to the Jews, for it was enough
to refer to them as an example, that the Jews might hence conclude that God would
be always the protector of his Church, so that no enemies shall escape unpunished.
The Prophet then no doubt mentioned these few cities to the Jews, that they might
feel assured that nothing is so strong and impetuous in the world which God cannot
easily subdue and lay prostrate. ow as we apprehend the Prophet’s object, we shall
come to the words.

13. Some think that the word ‫,חדרך‬ chedrak, includes the whole of Syria, which seems to
me probable. Others suppose that some notable city is meant, as Damascus is
immediately subjoined. But as the matter is uncertain, and as there is no doubt but
that the Prophet speaks of the kingdom of Syria, I will not contest the point. Be it
then the name of a city or of a country, (94) it is all the same, for the Prophet means
that the vengeance of God was impending over the Syrians, and impending in such a
manner, that it would not depart from them until they were wholly destroyed. For
when he adds that its rest would be Damascus, he intimates that God’s judgment
would not be like a storm, which soon passes away, but that it would be a heavy and
burdensome mass, which could not be dissipated, according to what Isaiah says —
“The word came on Jacob and fell on Israel;” (Isaiah 8:9;)
that is, what God pronounced against Jacob fell on Israel. He indeed changes the
name, but it is the same as though he had said — “When God shall punish Jacob,
can the Israelites escape?” for they were the same. The sentence then shall fall, that
is, it shall find its own place: in vain will they run here and there to escape. The
Jews then will gain nothing by their flight; for the vengeance now denounced by the
Lord shall lay hold on them. So also in this place he says, the burden of the word of
Jehovah on the land of Chadrak and Damascus, the royal city, the metropolis, shall
be its rest, its dwelling; for the Lord’s vengeance will fix its station there, and it
cannot be thence removed. In vain then will the Syrians try in various ways to
escape, for they must be pressed down by God’s hand, until they be laid prostrate.
We now then understand in what sense the Prophet says that Damascus would be
the rest, the habitation, or the abode of God’s vengeance.
He afterwards adds, For to Jehovah the eye of man. The particle ‫,כי‬ ki is to be taken
here, I think, as an adverb of time, “When”. There is indeed in reality but little
difference, except that the common rendering of it greatly obscures the meaning of
the Prophet. But if it be taken as an adverb of time, the passage will read better,
When the eye of man shall be to Jehovah, and of all the tribes of Israel; that is, when
the Jews shall begin to turn to God without any dissimulation, but with real
sincerity; then he says, God will in every way bless them, and raise up his hand
against their enemies. The Prophet had before exhorted the Jews to repentance; for
they had been too much given to sacrifices and fastings, while no integrity existed
among them. So also he shows again that their hypocrisy was an hindrance, which
prevented God to manifest his favor to them; and thus he reminds them, that the
gate would be opened, and the way made plain and even for God’s favor and
blessings, whenever they raised their eyes to him, that is, whenever they derived
their hopes from him, and fixed on him their dependence. For to direct the eyes to
God is nothing else than to look to him so as to fix on him all our thoughts. Some
understand by “man” all mortals, but of this I approve not; nor do I doubt but that
the Prophet refers to the Jews alone; and doubtless it is not consistent with the
context to regard any but the Jews. It is indeed true, that the Prophet speaks here of
the calling of the Gentiles, but so as to begin with the Jews; for as they were the
first-born, so it was necessary for them to have the precedence. The Prophet then
here declares that God would be glorious in his chosen people, and would lay

14. prostrate all the bordering enemies. Then the eye of man signifies the same as the
eye of the whole people; as though he had said, that after the Jews had begun to lay
aside all dissimulation and devoted themselves to God, and cast all their hopes on
him, they would then find God sufficiently powerful to lay in the dust all their
enemies.
But he afterwards adds, by way of explanation, and of all the tribes of Israel. Some
give this rendering, “How much more,” as though the Prophet reasoned here from
the less to the greater. But, as I have already said, this cannot be maintained. First,
this explanation is strained, “The eye of man, and especially of all the tribes of
Israel;” for the Jews ought to have had the first place: and secondly, the particle
waw has no amplifying sense. In short, he intended by a small particle to show that
precedence belonged to the Jews. I do not then understand what they mean, who
would include all nations in the word “man,” and then regard the Prophet as
proceeding to mention the tribes of Israel. ow what I have stated, that the true
servants of God were then few, is probable enough; hence the Prophet here exhorts
the whole people to a union in religion. Whenever then the whole tribes of Israel
directed their eyes to God, the burden of his word would then come upon Damascus
and all the Syrians. (95)
For the eye of Jehovah over man,
And overall the tribes of Israel.
Literally it is,
For to Jehovah (belongs) the eye ( i.e.the seeing) of man
And of all the tribes of Israel.
The “eye” here is supposed to be put for the capacity of seeing, and is rendered by
some “spectator — the beholder,” or judge,—”For it belongs to Jehovah to be the
beholder or the eyer of man,” or of mankind, “and of all the tribes of Israel.”
But Kimchi, Blayney, and Henderson agree in the view of Calvin and of our version.
The former meaning seems most suitable to the context, as a reason is given for
God’s judgments on the surrounding Gentiles, for he observes the conduct of man in
general as well as of the tribes of Israel: it is a declaration that his providence
extends over all mankind. The paraphrase of Dathius is, “For Jehovah by his
providence governs all men as well as the tribes of Israel.” — Ed.
TRAPP, " 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.
Ver. 1. The burden] i.e. The bitter and burdensome prophecy. {See Trapp on
"Malachi 1:1"}

15. In the land of Hadrach] Better, on the land of Hadrach; because Messiah is chad,
sharp, to the nations, but rach, gentle, to the Israelites; whereby is meant, not thy
land, O Immanuel, or O Messiah (as Jerome, after Rabbi Benaiah), nor a country
that is near or lying round about another country, as Junius and Danaeus expound
the Syrian word; but either a province or a city of some note in Syria, not far from
Damascus. Diodati maketh it to be an idol of the Syrians, which represented the sun;
from which the country took its name, as Isaiah 8:8, Jeremiah 48:46, Hosea 10:5.
And Damacus] The metropolis of Syria, built, say some, in the place where Cain
slew Abel; and there hence called Damesech, or a bag of blood; a great scourge to
Israel; chiefly famous for Saint Paul’s conversion there, and his rapture into the
third heaven, during that three days’ darkness, Acts 9:9 cf. 2 Corinthians 12:2.
Shall be the rest thereof] sc. Of that bitter burden which shall here abide, and be set
upon its own base, as Zechariah 5:11. See a like expression John 3:36, the wrath of
God abideth upon an unbeliever, tanquam trabali clavo fixa; he can neither avert
nor avoid it.
When the eyes of man, &c.] That is, of other men, the Gentiles also, who as yet are
carnal, and walk as men, shall be toward the Lord, lifted up in prayer and confident
expectation of mercy. See Psalms 122:2.
COKE, "Introduction
CHAP. IX.
God defendeth his church. Zion is exhorted to rejoice for the coming of Christ and
his peaceable kingdom. God's promises of victory and defence.
Before Christ 517.
THIS chapter begins with announcing the fate of the Syrians, Sidonians, and
Philistines, contrasted with the better prospects of the Jewish nation. It foretels the
coming of the Messiah to Jerusalem, and the peace of his kingdom. The restoration
of Israel and Judah is afterwards predicted, together with a series of glorious
victories and great prosperity, which are set forth at large in this and the next
chapter.
Verse 1-2
Zechariah 9:1-2. The burden, &c.— Houbigant renders these verses, The burden,
&c. against the land of Hadrach, and against Damascus, which is opposite to it. For
the Lord beholdeth all men, as well as the tribes of Israel; Zechariah 9:2. Hamath
also, its neighbour, and Tyre and Zidon, because it is very wise. But Dr. Blayney
translates the latter part of the first verse, When toward JEHOVAH shall be the

16. eyes of men, observing—I cannot conceive how the original word can be made out to
signify "the eyes of Jehovah over man," as represented by Houbigant and the
ancient versions. The order of the words in the Hebrew, ‫כי‬ ‫ליהוה‬ ‫עין‬ ‫אדם‬ ki laiehovah
ain adam, leads directly to our present English Translation, "when the eyes of man,
as of all the tribes of Israel, shall be toward Jehovah." And this plainly implies that
a time would come, when men, and the tribes of Israel in particular, should turn
their eyes toward Jehovah, and look up to him, either in hopes of deriving some
blessing from him, or in gratitude for mercies received from him. See Blayney, to
whom I acknowledge myself indebted for much assistance in my Commentary on
Zechariah. This chapter begins a new prophesy against Syria and the Philistines,
against Tyre and Sidon, which were to be subjected by Alexander the Great. The
prophet afterwards speaks of the coming of the Messiah. Hadrach was some part of
Syria, not far from Damascus.
COFFMA , "Whereas the first eight chapters featured the concerns relative to the
building of the physical temple, without at all leaving out of sight the far more
important matter of the ultimate building of the true temple, the church or kingdom
of Christ, at this point in Zechariah, the emphasis shifts almost totally to the true
temple to be set up at the first Advent of the Messiah. The overwhelming
importance of this section of Zechariah is attested by the repeated references to it
throughout the ew Testament; and we believe that the only true understanding of
the prophecy must be related to those ew Testament usages of it. We agree with
Hailey that, "It seems wise to build one's interpretation of these chapters around the
passages that are quoted by Jesus and the ew Testament writers."[1]
In passing, we should be conscious of the fact that scholars generally place these
chapters (Zechariah 9-14) at a later period in the prophet's life; and the destructive
critics have employed every device possible in their efforts to deny the unity and
integrity of them. Multiple authorships, late dating, early dating, endless and
unnecessary emendations, deletions, omissions, rearrangements, substitutions of
their own words for the Word of God, etc. etc., until, at last, there remains nothing
but a scissors and paste production authored recently and bearing little if any
resemblance to the sacred text which has survived more than twenty-five centuries-
these are but a few of the devices employed against these chapters. With reference to
all such intellectual doodlings with the Word of God, we categorically reject them as
worthless. We are indebted to Robert C. Dentan, himself a liberal scholar, for his
frank admission of what all such criticisms actually are:
"It is only fair to the general reader to state that any decision relative either to unity
of authorship or date ... is based upon subjective considerations."[2]
And what are "subjective considerations"? They are imaginative dreams, guesses,
intuitions and suppositions, unsupported by any hard evidence of any kind. We
pray that we may not seem presumptuous when we affirm that our guesses are as
good as theirs; and that says nothing of the a priori intention of destroying the
credibility of Sacred Scriptures which often lies behind some of the guesses.
<SIZE=2> EW TESTAME T LIGHT O ZECH. 9

17. Zechariah 9:1-7. Alexander the Great provided the fulfillment of the prophecy here
regarding those Palestinian nations which were traditional enemies of God's people.
It was this great world ruler who made the Greek language the official vehicle of
communication for the whole ancient world. Because of this, the ew Testament was
written in Greek. The providence of God is surely seen in this. Significantly,
Alexander himself claimed that by means of a dream the God of the Jews had
commanded him to launch his world conquest. (See Josephus, Ant. XI, 8:3.) The
relationship of these verses to the Messianic kingdom is therefore quite pronounced.
Zechariah 9:8. In this, an exemption is promised for "my house," meaning God's
people; and it came to pass when Alexander bowed himself down before the High
Priest in Jerusalem and bestowed many favors upon Jerusalem.
Zechariah 9:9-10. Without exception, the four Gospels presented this as a prophecy
of the Triumphal Entry of Jesus Christ into the city of Jerusalem on Sunday of the
Passion week. The cutting off of the chariot, the battle bow, and the horse were
prophecies of the rejection by Christ's church of the instruments of warfare as a
means of advancing the truth. The mention of both Ephraim and Jerusalem
indicated the unity of all Israel "in Christ." There is no indication in this that God
would restore the destroyed kingdom of Ephraim.
Zechariah 9:11. The mention of the "blood of the covenant" as the basis of setting
free the prisoners is without any doubt a reference to "the blood of the ew
Covenant" (Matthew 26:28), the setting free of the prisoners being certainly the
forgiveness of sinners' sins (Luke 4:18). In this context, it must be remembered that
Jesus never got anybody out of jail, not even his cousin, John the Baptist; and
forgiveness was not a feature of the old covenant.
Zechariah 9:12. "Prisoners of hope" has reference to those who patiently waited for
the kingdom of God. Paul spoke of himself in this terminology, "Hope of Israel, for
which I am bound with this chain" (Acts 28:20); and in Galatians 3:23, he wrote:
Before faith came, we were kept in ward under the law (that is, prisoners), shut up
unto the faith which should afterward be revealed. This is exactly the metaphor
Zechariah used in Zechariah 9:12; and, although Paul did not quote this passage, he
was surely familiar with it.
Zechariah 9:13. The bow, the arrow, and the sword appearing here and in
Zechariah 9:14 are a metaphor of spiritual power, exactly the same metaphor Paul
used in his "whole armour of God" passage in Ephesians 6. It could have been
suggested by these words in Zechariah.
Zechariah 9:15. This is counted a very difficult passage by most students of the
place. The first part, about God's defending his people, is clear. The protection of
God is guaranteed to his faithful followers. Matthew 18:20 carries exactly the same
promise to Christians. However that about "drinking and making a noise as

18. through wine" (ASV), is very difficult. Although most versions and translations
soften the passage by changing the words, as in our version, the actual meaning of
the place is, "They will drink blood like wine and be filled with it like the corners of
the altar."[3] This simply cannot mean that the returnees would celebrate victories
over their enemies by such godless behavior. The law of God specifically forbade the
drinking of blood, as does the ew Testament. So what is meant? Here is where
Jesus found a testimony of himself; and this is exactly the metaphor he used in John
6:53ff. The passage is inapplicable to the Old Testament dispensation and is
applicable only as a metaphor in the ew Testament dispensation. Jesus said,
"Except ye eat the flesh of the Son of man and drink his blood, ye have not life in
yourselves."SIZE>
These specific citations make it absolutely certain that the times of the Messiah, that
is, presently, in the church and kingdom of our Lord Jesus Christ, are the times and
conditions spoken of by the prophet in this 9th chapter.
Zechariah 9:1
"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)."
"The burden of the word of Jehovah ..." We receive this and the rest of Zechariah
as the Word of God properly associated with Zechariah. All of the questions and
speculations have not challenged the essential truth, stated by Galley, that, "It is not
impossible that Zechariah wrote the materials in Zechariah 9-14."[4]
The change in style with this verse, which has been noted by so many, is a natural
result of a change in subject matter. A pronouncement against the nations is the
theme here. obody expects the second movement of a symphony to be in the same
style as the first.
"Burden ..." The Jerusalem Bible, ew English Bible, and other translations
substitute "oracle" for this word; but, "The word `oracle' does not capture the full
sense of the original."[5] Thus, the use of "oracle" here is misleading and incorrect.
"Burden" occurs again in Zechariah 12:1 and at the beginning of Malachi, but
nowhere else in the Bible. The word is definitely part of the word of Jehovah, "and
is not a further title."[6]
"Upon the land of Hadrach ..." As the text plainly indicates, Hadrach is a
comprehensive name including a number of places mentioned afterward. "The
word literally means `enclosed,' and is a symbolic name for Syria."[7] This is not
contradicted by the fact that there actually was such a place.
"The important stele of Zakir, king of Hamath, discovered in 1903 at Aris southwest
of Aleppo in northern Syria, and published by the discoverer H. Pognon in 1907,
identifies Hazrek (the Biblical Hadrach) as the capital city of Lu'ash, a north Syrian

19. principality southwest of Aleppo, and north of Hamath on the Orontes river."[8]
Interestingly enough, the Jewish Rabbis considered the name Hadrach to be
Messianic in its implications.[9]
"And Damascus shall be its resting place ..." means that the greater part of the load,
or burden of God's wrath, would fall upon Damascus, the capital of Syria, and one
of the principal enemies of the Jews throughout their history. This use of the term
"burden" also suggests that the load was heavy for the prophet also and that he
took little delight in announcing the judgments about to fall upon the greater part of
the civilized world as he knew it. Also, it is quite clear that the "burden" carried
many predictions that were far from being understood by the prophet himself. It
appears that Zechariah 9:15, especially, is an example of that.
"For the eye of man and of all the tribes of Israel is toward Jehovah ..." We believe
that the alternative reading of this passage as given in the margin of ASV should be
adopted here. To interpret the meaning as it stands, we would have the thought that,
"When all civilized man at that time, as well as all the tribes of Israel, were
fastening their gaze intently upon Alexander the Great and his phenomenal
conquests, they were actually fastening their eyes upon the Lord, for Alexander was
simply God's servant of judgment and chastisement."[10]
It appears to us, however, that "the eye" of either the tribes of Israel, or the whole
civilized world, was not on God at all, except in the sense proposed by Unger; and,
that what is meant is that, "Jehovah has an eye upon men, and upon the tribes of
Israel," as rendered in the margin. If this latter reading is correct, it shows the
universality of God's concern with humanity, not Israel alone, but all men being
subject to his judgment. The balance of the passage harmonizes with this
understanding of it.
BE SO , ". The burden, &c. — A heavy judgment appointed of God to be borne:
or, a prophecy of a calamitous kind. See the note on Isaiah 13:1. The word of the
Lord in the land of Hadrach — Hadrach is not elsewhere mentioned as the name of
a country; the context however shows it must have been some part of Syria, of which
Damascus was the capital city. According to some Jewish rabbis it was a place near
Damascus. The prophecy is thought to relate to Alexander the Great conquering
Syria; Damascus being at the same time betrayed to him, and all Darius’s treasure,
which was laid up there, delivered into his hands. And Damascus shall be the rest
thereof — Or, It shall rest upon Damascus; that is, the burden of the word of the
Lord. Damascus shall in particular be afflicted with the judgment now threatened;
when — Or rather, for the eyes of man, as of all Israel, shall be toward the Lord —
For as all men’s appeals, in case of wrong, are made to Heaven, so they who have
been wronged by Syrian injustice shall look to Heaven for right, and the Lord will
right them. The words however may be better translated: When the eyes of men,
even of all the tribes of Israel, &c.; when the Jews saw the conqueror approach
Jerusalem it was proper for them to look up to God, and to implore his protection.
This, according to Josephus, (Antiq., lib. 11. cap. 8,) when Alexander was besieging
Tyre, Jaddua the Jewish high-priest did, and was directed by a vision to meet the

20. conqueror in his pontifical robes, by whom he was received very graciously. The
clause however will admit of yet another translation, namely, For the eyes of the
Lord are upon man, as well as upon all the tribes of Israel. That is, God is the ruler
and judge of all the nations of the earth, as well as of the tribes of Israel, and will
punish the heathen for their sins, as well as his professing people. This, considering
the context, seems to be the most probable interpretation.
CO STABLE, "Verse 1-2
The Lord sent a burden (Heb. massa", heavy pronouncement; cf. 2 Kings 9:25-26;
Jeremiah 23:33) to Zechariah that announced judgment and blessing. [ ote: For an
excursus on the meaning of this rarely used Hebrew word, see Baldwin, pp162-63.
For a more thorough study, see P. A. H. de Boer, An Inquiry into the Meaning of the
Term Massa".] It concerned the lands of Hadrach (Hatarikka, near Hamath),
[ ote: See J. B. Pritchard, ed, Ancient ear Eastern Texts, pp282-83.] Hamath on
the Orontes River (a city farther south in Aramea, cf. Amos 6:2), Damascus (the
capital of Aramea, still farther south), and Tyre and Sidon (Phoenician cities
between Aramea and Israel, cf. Ezekiel 26:3-14; Ezekiel 28:20-24). The order of
these cities in the text is from north to south. Earlier prophets had seen enemies
invading Israel from the north ( Isaiah 41:25; Jeremiah 1:14-15; Ezekiel 26:7), but
now Yahweh would take the same route destroying Israel"s enemies as He came.
"Originally the Mediterranean coast had been designated Israel"s territory (
umbers 34:5-6) and yet it had never been possessed by Israel. ow at last the Lord
will claim it." [ ote: Baldwin, p157.]
This revelation concerned a time when all the people of the world, especially the
Israelites, would be looking toward Yahweh. Some translators believed the text
means that the Lord has His eye on all people as He does on the tribes of Israel.
[ ote: E.g, ibid, p159.] As history would show, this was when Alexander the Great
was rapidly moving south toward Egypt after defeating the Persians at Issus in333
B.C. The whole world was worried about what he would do next, especially the
residents of the cities of Palestine that lay in his path. All these people would have
their eyes on Alexander, but he was only the Lord"s instrument, so Zechariah could
say that they were really looking to Yahweh. The nations would have done so
unwittingly, but Israel would have looked to Him for protection.
Verses 1-8
The destruction of nations and the preservation of Zion9:1-8
The first four verses of this poem deal with the north and the last four with the
south. The first two verses and the last two speak of salvation, and the middle four
speak of judgment. The passage begins and ends with a reference to eyes, the eyes of
men ( Zechariah 9:1) and the eye of God ( Zechariah 9:8).
ELLICOTT, "Introduction
IX.

21. On the date and genuineness of Zechariah 9-14, see Introduction. It has been urged
as an argument for the earlier date of Zechariah 9:1-8, that this oracle speaks of
several cities and kingdoms as independent, which had lost their independence
before the period of the return from exile. Thus Damascus lost its independence
when Tiglath-pileser overthrew Syria in the beginning of the reign of Ahaz, and
Hamath was subdued to the Assyrians in the time of Hezekiah. But since the
reference to Tyre and Sidon is admitted by the objectors to afford no clear
indication of the early date of the prophecy, we may reply simply that Jeremiah
prophesied against Damascus and Hamath even after ebuchadnezzar had overrun
their territories (Jeremiah 49:23-37), and Jeremiah (Jeremiah 25:20) and Ezekiel
(Ezekiel 25:15-17) denounced judgments on the Philistines, so that it is not strange
that a post-exilian prophet should speak in general terms of the disasters which
would overtake these nations when the Medo-Persian empire should be overthrown
by the Greeks. Moreover, in our note on Zechariah 9:2, we point out that the
prophecies contained in Zechariah 9, 10 received an accurate fulfilment in the
invasion of Palestine by Alexander the Great (B.C. 333). As early as B.C. 499, when
Sardis was burnt by the Ionians, an eventual struggle between “the sons of Greece”
and “the sons of Zion” must have been foreseen. But these prophecies may have
been delivered, even by Zechariah himself, at a still later date than this. (See
Introduction.)
Verse 1
(1) In the land.—Better, on the land.
Hadrach.—Until lately this word has been an insuperable difficulty to
commentators, but now it is known, from various Assyrian inscriptions, that
Hadrach (Ha-ta-ri-ka) was the name of a town or district in the neighbourhood of
Damascus and Hamath. (Records of the Past, Vol. V.)
The rest[ing place] thereof.—viz., of the prophecy: i.e., the judgments of God should
begin at that city. LXX., θυσία αὐτοῦ, “his sacrifice,” reading different vowels.
When the eyes . . . the Lord.—Various renderings of these words have been
proposed, but the best is, for to the Lord [will] the eye of man [be directed], and
[that of] all the tribes of Israel: i.e., when God’s judgments are fulfilled against these
districts, the eyes of all will be turned towards Him in wonder. LXX., διότι κύριος
ἐϕορᾷ ἀνθρώπους, ἀνθρώπους, καὶ πάσας ϕυλὰς τοῦ ἰσραήλ, taking “to” as
possessive, and “man” as the objective genitive, “For to the Lord is an eye on man.”
Instead of Adam, “man,” some propose to read Aram, “Syria,” the letters d and r
being easily interchanged in the Asshurith (square Hebrew), and many other
Oriental characters.
EXPOSITOR'S BIBLE COMME TARY, "Zechariah 9:1-3
This is taken by some with the previous chapter, by others with the passage
following. Either connection seems precarious. o conclusion as to date can be

22. drawn from the language. But the localities threatened were on the southward front
of the Seleucid kingdom. "Open, Lebanon, thy doors" suits the Egyptian invasions
of that kingdom. To which of these the passage refers cannot of course be
determined. The shepherds are the rulers.
"Open, Lebanon, thy doors, that the fire may devour in thy cedars. Wail, O pine-
tree, for the cedar is fallen; wail, O oaks of Bashan, for fallen is the impenetrable
wood. Hark to the wailing of the shepherds! for their glory is destroyed. Hark how
the lions roar! for blasted is the pride of Jordan."
Verses 1-8
1. THE COMI G OF THE GREEKS
Zechariah 9:1-8
This passage runs exactly in the style of the early prophets. It figures the progress of
war from the north of Syria southwards by the valley of the Orontes to Damascus,
and then along the coasts of Phoenicia and the Philistines. All these shall be
devastated, but Jehovah will camp about His own House and it shall be inviolate.
This is exactly how Amos or Isaiah might have pictured an Assyrian campaign, or
Zephaniah a Scythian. It is not surprising, therefore, that even some of those who
take the bulk of "Zechariah" 9-14, as post-exilic should regard Zechariah 9:1-5 as
earlier even than Amos, with post-exilic additions only in Zechariah 9:6-8. This is
possible. Zechariah 9:6-8 are certainly post-exilic, because of their mention of the
half-breeds, and their intimation that Jehovah will take unclean food out of the
mouth of the heathen; but the allusions in Zechariah 9:1-5 suit an early date. They
equally suit, however, a date in the Greek period. The progress of war from the
Orontes valley by Damascus and thence down the coast of Palestine follows the line
of Alexander’s campaign in 332, which must also have been the line of Demetrius in
315 and of Antigonus in 311. The evidence of language is mostly in favor of a late
date. If Ptolemy I took Jerusalem in 320, then the promise, no assailant shall return
(Zechariah 9:8), is probably later than that.
In face, then, of Alexander’s invasion of Palestine, or of another campaign on the
same line, this oracle repeats the ancient confidence of Isaiah (Zechariah 9:1). God
rules: His providence is awake alike for the heathen and for Israel. "Jehovah hath
an eye for mankind, and all the tribes of Israel." The heathen shall be destroyed,
but Jerusalem rest secure; and the remnant of the heathen be converted, according
to the Levitical notion, by having unclean foods taken out of their mouths.
Oracle
"The Word of Jehovah is on the land of Hadrach, and Damascus is its goal-for
Jehovah hath an eye upon the heathen, and all the tribes of Israel-and on Hamath,
which borders upon it, Tyre and Sidon, for they were very wise. And Tyre built her
a fortress, and heaped up silver like dust, and gold like the dirt of the streets. Lo, the
Lord will dispossess her, and strike her rampart, into the sea, and she shall be

23. consumed in fire. Ashklon shall see and shall fear, and Gaza writhe in anguish, and
Ekron, for her confidence is abashed, and the king shall perish from Gaza, and
Ashkelon lie uninhabited. Half-breeds shall dwell in Ashdod, and I will cut down
the pride of the Philistines. Ana I will take their blood from their mouth and their
abominations from between their teeth, and even they shall be left for our God, and
shall become like a clan in Judah, and Ekron shall be as the Jebusite. And I shall
encamp for a guard to My House, so that none pass by or return, and no assailant
again pass upon them, for now do I regard it with Mine eyes."
PETT, "God Declares Judgment on the Surrounding ations and Security to His
People (Zechariah 9:1-8).
The section begins by indicating that all are watching for what YHWH will do, and
that those who pride themselves over God’s people will be summarily dealt with,
although we then receive the surprising news that the Philistines are not finally to be
destroyed but to be converted. They are to become one with God’s people. And then
God will stand guard over His people and they will dwell securely.
Zechariah 9:1
‘The burden (or oracle) of the word of YHWH on the land of Hadrach, and
Damascus its resting place. For the eye of man and of all the tribes of Israel is
towards YHWH.’
‘Burden’ - ‘massa’. A ‘heavy load’ or ‘a pronouncement’. The latter meaning is
most relevant here. But the prophet did not find what he had to announce as easy to
say and his oracle was also a burden.
‘The word of YHWH’. Here not just a prophetic word but an effective word. It is a
word which will accomplish His purpose (Isaiah 55:11). YHWH Himself will act
through His divine ‘word’ of power bringing about what He says.
Hadrach and Damascus were to the north of Palestine in Syria. Hadrach is
mentioned in an Aramaic inscription of Zakur of Hamath, and is called Hatarikka
in Assyrian inscriptions, and was once the seat of a district governor. Damascus was
the capital of Syria. Thus both were important places. ‘Its resting place’ (or ‘its
rest’) may signify the close relation between the two, and possibly includes the
thought that Hadrach now relies on Damascus. Alternately we may read as ‘the
word of YHWH is on Hadrach and it rests on Damascus’. Either way the thought is
of God’s activity in judgment against these two places.
‘The eye of man and of all the tribes of Israel is towards YHWH.’ The rest of the
world, and especially the tribes of Israel, are, as it were, looking expectantly towards
YHWH to see what He will do. The world waits on God with foreboding, His people
with expectation.
‘The tribes of Israel.’ A phrase rare in the prophets except in Ezekiel where it looks
to the future restoration. Zechariah can use ‘Israel’ (see Zechariah 12:1) or ‘Judah’

24. or both to signify God’s people. ‘Israel’ on its own is looking back towards the once
united nation and seeing it as that again, Judah is stressing the present situation as
the limited area to which the exiles have returned. But the people who have
returned, and those they have joined up with in the land, include people from both
Israel and Judah.
WHEDO , "Verses 1-4
1. Burden — For the meaning of the word see on ahum 1:1. Its construction in the
sentence is obscure. The English translation makes it a part of the title (compare
Zechariah 12:1), “The burden of the word of Jehovah in [better, R.V., “upon”] the
land of Hadrach”; the rest of the verse it takes as the beginning of the oracle itself.
But even the English reader can see that the result is an exceedingly awkward
sentence. It seems better to take “burden,” which is without article in Hebrew, by
itself as the title, “A burden,” or “An oracle,” and to begin the oracle itself with
“The word of Jehovah.” In 1b the translation of margin R.V. is to be preferred.
With these changes Zechariah 9:1 will read, “An oracle: The word of Jehovah shall
be upon the land of Hadrach, and Damascus shall be its resting place; for Jehovah
hath an eye upon men and upon all the tribes of Israel.” The title may not be in its
original form; with “burden” or “oracle” may have been connected originally the
name of the author and, perhaps, of the subject of the prophecy; but these names
had disappeared when the oracle fell into the hands of the compiler (p. 589).
The word of Jehovah — See on Hosea 1:1.
Hadrach — In ancient and even more recent times, previously to the discoveries of
archaeology, Hadrach received various interpretations; some took it as a name of
the Messiah, some as the name of an otherwise unknown Syrian king, or of a deity;
but archaeology has placed it beyond reasonable doubt that it is the name of a city
called Hatarika in the Assyrian inscriptions, mentioned in connection with
Damascus and other cities of Syria; hence it is quite likely that it should be located
in the north. Well-hausen suggests the region around the later Antioch.
Damascus — See on Amos 1:3. Its resting place (R.V.) — Damascus is the goal of the
divine word of judgment; there it will fall with destructive force.
The rest of the verse appears to be a parenthetical clause, stating the reason why the
word has gone forth. As already indicated, the marginal translation is to be
preferred. Jehovah hath an eye (margin R.V.) — othing is hidden from the eyes of
Jehovah, hence he knows what each individual nation deserves.
Man… Israel — His interest is world-wide, it is not confined to Israel (Amos 9:7;
Jeremiah 32:19-20). In this case he has seen the wrong done by men to Israel,
therefore he will send judgment upon the evil doers, represented by Hadrach and
Damascus. Though this interpretation is not impossible, the text of 1b is considered
corrupt by many commentators, and various emendations have been suggested.
Instead of man, Hebrews adham, many read Syria, Hebrews aram, which involves
the interchange of two letters which are not infrequently confused in the Old

25. Testament; for eyes many read cities or people, which again involves only a slight
change. With these changes 1b would read, “For Jehovah’s are the cities (or people)
of Syria as well as all the tribes of Israel.” These emendations would not alter the
thought materially. Some go further; they omit “as well as all the tribes of Israel,”
and join the remaining words of 1b closely with Zechariah 9:2 : “For Jehovah’s are
the cities of Syria, and Hamath also, which bordereth thereon”; which gives good
sense. The present Hebrew text of Zechariah 9:1 sounds rather peculiar, and it may
be corrupt, but, if so, it is not possible to speak with certainty concerning its original
form. Marti reads Zechariah 9:1-2 as follows: “Burden of the word of Jehovah:
Jehovah is in Hadrach, and Damascus is his resting place; for Jehovah’s are the
cities of Syria, and Hamath also which bordereth thereon; Tyre and Sidon, because
they are very wise.”
If the present text is retained Zechariah 9:2 is the continuation of 1a. Hamath also
shall be the resting place of the word of Jehovah.
Hamath — See on Amos 6:2 (compare Ezekiel 47:16).
Tyrus [“Tyre”]… Zidon — The two chief cities of Phoenicia (see on Joel 3:4;
compare Amos 1:9; Ezekiel 26:2; Ezekiel 28:21).
Though it be very wise — R.V., “because they are very wise.” The latter expresses
the thought that the boast in their great wisdom (Ezekiel 28:1 ff.) provokes the
divine judgment; A.V., on the other hand, expresses the idea that all their wisdom
will not be sufficient to save them. R.V. is more accurate and is favored by the
context. The latter is undoubtedly right in applying wise to both cities (so LXX.),
though the Hebrew text applies it only to Zidon.
Tyre was the more important of the two; during the greater part of Phoenician
history it was the real capital and representative of Phoenicia (compare Amos 1:9),
therefore it alone is spoken of in Zechariah 9:3-4. In Zechariah 9:3 is given an
illustration of the wisdom of Tyre.
A stronghold — According to ancient testimony Tyre was built originally on the
mainland; later it was transferred to a neighboring rocky island (compare Ezekiel
26:3-4), where it was strongly fortified, so that it became almost impregnable.
Silver… fine gold — Secure from hostile attacks, Tyre heaped up immense treasures
(Ezekiel 28:4-5). But her power and wealth will not continue.
Cast her out — R.V., “dispossess her”; which is a threat that Jehovah will rob her of
her wealth and make her poor (1 Samuel 2:7).
Power — ot fortifications, but, as in Ezekiel 28:4-5, equivalent to riches, and all
the strength and influence derived from these
Devoured with fire — The city herself, her palaces, storehouses, and magnificent

26. buildings, will go up in flames (compare Amos 1:10). To secure a climax some
translate the first verb “conquer,” as frequently in the Old Testament. This gives
the order conquer, smite her riches, devour the city.
The divine executioner is evidently thought of as coming from the north or
northeast. Syria, represented by Hadrach, Damascus, and Hamath, will be the first
to suffer, then powerful Phoenicia; from there he will pass down the Maritime Plain
and fall upon Philistia. With the strong Phoenician cities gone, nothing can prevent
the further advance of the enemy; therefore Philistia may well tremble.
WHEDO , "Verses 1-21
THE FI AL TRIUMPH OF THE KI GDOM OF GOD, Zechariah 9:1 to
Zechariah 14:21.
With Zechariah 9:1, begins the second main division of the Book of Zechariah,
which consists of various oracles, loosely connected, dealing for the most part with
events leading up to the final triumph of the kingdom of God. It opens with an
announcement of the overthrow of the nations surrounding Palestine (Zechariah
9:1-8), which will prepare the way for the advent of the Messianic king (9, 10) and
the restoration and exaltation of the exiled Jews (11-17). This restoration is
described more fully in Zechariah 10:1 -xi, 3. The promises are followed by an
allegory which is intended to warn the people that the realization of the glorious
promises depends upon their attitude toward Jehovah (Zechariah 11:4-17;
+Zechariah 13:7-9). The remaining portion of the book naturally falls into two
parts. The first (Zechariah 12:1 to Zechariah 13:6) opens with a picture of a
marvelous deliverance of Judah and Jerusalem (Zechariah 12:1-9); but this triumph
is only the preparation for the bestowing of rich spiritual gifts. In order to enjoy
these fully, they must pass through a process of spiritual preparation (10-14). Then
Jehovah will remove all spiritual uncleanness, and a life of intimate fellowship with
Jehovah will ensue (Zechariah 13:1-6). In chapter xiv the prophet pictures a new
conflict between Jerusalem and the nations. At first the latter will be successful,
then Jehovah will interfere, save a remnant, and set up his kingdom upon earth (1-
7). From Jerusalem he will dispense blessing and prosperity (8-11); the hostile
nations will be smitten and their treasures will become the possession of the Jews
(12-15). Those who escape will turn to Jehovah (16); any who fail to do him proper
homage will be smitten with drought (17-19), but Judah and Jerusalem will be holy
unto Jehovah (20, 21).
PULPIT, "The burden (see note on ahum 1:1). (On the circumstances connected
with this prophecy, see Introduction, § I.) Destructive critics attribute ch. 9-11, to an
anonymous prophet, whose utterances have been by mistake appended to the
genuine work of Zechariah. We have given reasons for disputing this conclusion in
the Introduction, § II. In (upon) the land of Hadrach. This expression is found
nowhere else, and has occasioned great trouble to the commentators. But Assyrian
inscriptions have cleared away the difficulty, and shown that it was the name of a
city and district near Damascus, called in the monuments Hatarakha or Hatarika.
Expeditions against this place are mentioned as occurring in various years, e.g. B.C.

27. 772. 765, 755. Damascus shall be the rest thereof. The "burden" shall light upon
Damascus in wrath, and settle there (comp. Ezekiel 5:13). This district should be the
first to suffer. The LXX. has, καὶ δαµασκοῦ θυσία αὐτοῦ, "In the land of Sedrach
and Damascus is his sacrifice." When the eyes of man, etc.; literally, for to Jehovah
(is, or will be) the eye of man and of all the tribes of Israel. This gives the reason
why Hadrach and Damascus are thus united. Because Jehovah has his eye on men
and on Israel. Septuagint, "because the Lord looketh upon men" (comp. Zechariah
4:10; and Zechariah 4:8 below). We may then translate, "For to Jehovah is an eye
over man," etc. He sees their evil doings and their oppression of Israel, and
therefore the judgment falls upon them (comp. Jeremiah 32:19). The Authorized
Version intimates a conversion of the Gentiles, of which, however, the context says
nothing: and there is no sense in saying that judgment shall fall upon a particular
nation when, or because, the eyes of all men look to the Lord. Wright explains thus:
When the wrath of God falls on Damascus, the eyes of the heathen, as well as those
of Israel, will look to the Lord, and they will marvel at the judgment and the close
fulfilment of the prediction. This would be a very sound and probable exposition of
the passage if the expression, "the eye of man being towards Jehovah," can mean
that man marvels at his doings. All the tribes of Israel. God watches over them to
guard them from evil (Deuteronomy 11:12; Ezra 5:5; Psalms 33:18).
2 and on Hamath too, which borders on it,
and on Tyre and Sidon, though they are very
skillful.
BAR ES, "And Hamath also shall border thereby - o. Near to it in place and
character, it shall share its subdual. After the betrayal of Damascus, Parmenio was set
over all Syria. “The Syrians, not as yet tamed by the losses of war, despised the new
empire, but, swiftly subdued, they did obediently what they were commanded.”
And Zidon - Zidon, although probably older than Tyre , is here spoken of
parenthetically, as subordinate. Perhaps, owing to its situation, it was a wealthy , rather
than a strong place. Its name is “Fishing-town;” in Joshua, it is called “the great” Jos_
11:8; Jos_19:28, perhaps the metropolis; while Tyre is named from its strength Jos_

28. 19:29. It infected Israel with its idolatry Jdg_10:6, and is mentioned among the nations
who oppressed them and from whom God delivered them on their prayers Jdg_10:12,
probably under Jabin. In the time of the Judges, it, not Tyre, was looked to for
protection Jdg_18:7, Jdg_18:28. In the times of Ezekiel it had become subordinate,
furnishing “rowers” Eze_27:8 to Tyre; but Esarhaddon, about 80 years before, boasts
that he had taken it, destroyed its inhabitants, and re-populated it with people from the
East, building a new city which he called by his own name . Tyre too had been taken by
Nebuchadnezzar . At the restoration from the captivity, Sidon had the first place, Ezr_
3:7, which it retained in the time of Xerxes . But Artaxerxes Ochus gained possession of
it by treachery, when all Phoenicia revolted from Persia, and, besides those crucified,
40,000 of its inhabitants perished by their own hands , twenty years before the invasion
of Alexander, to whom it submitted willingly .
The prophet having named Tyre and Zidon together, yet continues as to Tyre alone, as
being alone of account in the days of which he is speaking, those of Alexander.
Although - Rather, “because she is very wise.” Man’s own wisdom is his foolishness
and destruction, “as the foolishness of God” is his wisdom and salvation. God “taketh the
wise in their own craftiness” Job_5:13. “For after that, in the wisdom of God, the world
by wisdom knew not God, it pleased God by the foolishness of preaching to save them
that believe” 1Co_1:21. Of the Hagarenes it is said, they “seek wisdom upon earth; none
of these know the way of wisdom, or remember her paths” (Baruch 3:23). The wisdom of
Tyre was the source of her pride, and so of her destruction also. “Because thy heart is
lifted up, and thou hast said, I am a god, I sit in the seat of God, in the midst of the seas;
yet thou art a man and not God, though thou hast set thine heart as the heart of God;
behold thou art wiser them Daniel, there is no secret that they can hide from thee.
Therefore I will bring strangers upon thee - they shall bring thee down to the pit” Eze_
28:2, Eze_28:8. So of Edom Obadiah says, “The pride of thy heart hath deceived thee,
thou that dwellest in the clefts of the rock. Shall I not destroy the wise men out of Edom,
and understanding out of the mount of Esau?” Oba_1:3, Oba_1:8.
CLARKE, "And Hamath also shall border thereby - Hamath on the river
Orontes; and Tyre and Sidon, notwithstanding their political wisdom, address, and
cunning, shall have a part in the punishment.
These prophecies are more suitable to the days of Jeremiah than to those of
Zechariah; for there is no evidence - although Alexander did take Damascus, but without
bloodshed - that it was destroyed from the times of Zechariah to the advent of our Lord.
And as Tyre and Sidon were lately destroyed by Nebuchadnezzar, it is not likely that they
could soon undergo another devastation.
GILL, "And Hamath also shall border thereby,.... By the land of Hadrach, or by
Damascus; and that it was near Damascus is clear from Isa_10:9 it is called Hamath the
great in Amo_6:2 and according to Jerom (d), is the same with Antioch, which he says
was so called by some; and the Targum of Jonathan ben Uzziel on Num_13:21, renders
Hamath by Antioch: and, if so, here was the Lord's rest likewise; here the Gospel was
preached, and many converted, and a church, consisting of Jews and Gentiles, was
formed; and here the disciples were first called Christians, Act_11:26.
Tyrus and Zidon; these were famous cities of Phoenicia; upon the borders of these our

29. Lord himself was, Mat_15:21 of the conversion of the inhabitants of these places the
psalmist prophecies, Psa_45:12 here likewise the Lord had his resting place; we read of
the disciples here, Act_21:3,
though it be very wise; particularly Tyre, which was famous for wisdom, Eze_28:3
which the Lord confounded by the preaching of the Gospel, and by the foolishness of
that saved them that believe. Kimchi refers this to the times of the Messiah; his note is,
she shall not trust in her wisdom in the time of the Messiah: so Ben Melech.
HE RY, " Tyre and Zidon come next to be called to an account here, as in other
prophecies, Zec_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, Eze_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, Ecc_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.
JAMISO , "Hamath — a Syrian kingdom with a capital of the same name, north of
Damascus.
shall border thereby — shall be joined to Damascus in treatment, as it is in
position; shall share in the burden of wrath of which Damascus is the resting-place.
Maurer understands “which”; “Hamath, which borders on Damascus, also shall be the
resting-place of Jehovah’s wrath” (the latter words being supplied from Zec_9:1).
Riblah, the scene of the Jews’ sufferings from their foe, was there: it therefore shall
suffer (2Ki_23:33; 2Ki_25:6, 2Ki_25:7, 2Ki_25:20, 2Ki_25:21).
Tyrus ... Zidon — lying in the conqueror’s way on his march along the
Mediterranean to Egypt (compare Isa_23:1-18). Zidon, the older city, surrendered, and
Abdolonymus was made its viceroy.
very wise — in her own eyes. Referring to Tyre: Zec_9:3 shows wherein her wisdom
consisted, namely, in building a stronghold, and heaping up gold and silver (Eze_38:3,
Eze_38:5, Eze_38:12, Eze_38:17). On Alexander’s expressing his wish to sacrifice in
Hercules’ temple in New Tyre on the island, she showed her wisdom in sending a golden
crown, and replying that the true and ancient temple of Hercules was at Old Tyre on the
mainland. With all her wisdom she cannot avert her doom.
K&D 2-4, "Zec_9:2. “And Hamath also, which borders thereon; Tyre and Sidon,
because it is very wise. Zec_9:3. And Tyre built herself a stronghold, and heaped up

30. silver like dust, and gold like dirt of the streets. Zec_9:4. Behold, the Lord will cause it
to be taken, and smite its might in the sea, and she will be consumed by fire.” Chămâth is
appended to Damascus by ve
gam (and also). Tigbol-bâh is to be taken as a relative clause;
and bâh refers to chămâth, and not to 'erets chadrâkh (the land of Hadrach). “Hamath
also,” i.e., ᅠπιφάνεια on the Orontes, the present Hamah (see at Gen_10:18), which
borders on Damascus, i.e., which has its territory touching the territory of Damascus, sc.
will be a resting-place of the burden of Jehovah. The relative clause connects Hamath
with Damascus, and separates it from the names which follow. Damascus and Hamath
represent Syria. Tyre and Sidon, the two capitals of Phoenicia, are connected again into a
pair by the explanatory clause ‫ּד‬‫א‬ ְ‫מ‬ ‫ה‬ ָ‫מ‬ ְ‫ֽכ‬ ָ‫ח‬ ‫י‬ ִⅴ. For although ‫ה‬ ָ‫מ‬ ְ‫ֽכ‬ ָ‫ח‬ is in the singular, it cannot
be taken as referring to Sidon only, because Tyre is mentioned again in the very next
verse as the subject, and the practical display of its wisdom is described. The singular
‫ה‬ ָ‫מ‬ ְ‫ֽכ‬ ָ‫ח‬ cannot be taken distributively in this sense, that being wise applies in just the same
manner to both the cities (Koehler); for the cases quoted by Gesenius (§146, 4) are of a
totally different kind, since there the subject is in the plural, and is construed with a
singular verb; but ‫ידוֹן‬ ִ‫צ‬ is subordinate to ‫ּר‬‫צ‬, “Tyre with Sidon,” Sidon being regarded as
an annex of Tyre, answering to the historical relation in which the two cities stood to one
another, - namely, that Tyre was indeed originally a colony of Sidon, but that it very soon
overshadowed the mother city, and rose to be the capital of all Phoenicia (see the comm.
on Isaiah 23), so that even in Isaiah and Ezekiel the prophecies concerning Sidon are
attached to those concerning Tyre, and its fate appears interwoven with that of Tyre (cf.
Isa_23:4, Isa_23:12; Eze_28:21.). Hence we find Tyre only spoken of here in Zec_9:3,
Zec_9:4. This city showed its wisdom in the fact that it built itself a fortress, and heaped
up silver and gold like dust and dirt of the streets. Zechariah has here in his mind the
insular Tyre, which was built about three or four stadia from the mainland, and thirty
stadia to the north of Palae-tyrus, and which is called ‫ם‬ָ ַ‫ה‬ ‫עוֹז‬ ָ‫מ‬ in Isa_23:4, because,
although very small in extent, it was surrounded by a wall a hundred and fifty feet high,
and was so strong a fortification, that Shalmaneser besieged it for five years without
success, and Nebuchadnezzar for thirteen years, and apparently was unable to conquer it
(see Delitzsch on Isaiah, at Isa_23:18). This fortification is called mâtsōr. Here Tyre had
heaped up immense treasures. Chârūts is shining gold (Psa_68:14, etc.). but the wisdom
through which Tyre had acquired such might and such riches (cf. Eze_28:4-5) would be
of no help to it. For it was the wisdom of this world (1Co_1:20), which ascribes to itself
the glory due to God, and only nourishes the pride out of which it sprang. The Lord will
take the city. Hōrısh does not mean to drive from its possession - namely, the population
(Hitzig) - for the next two clauses show that it is not the population of Tyre, but the city
itself, which is thought of as the object; nor does it mean to “give as a possession” -
namely, their treasures (Calv., Hengst., etc.) - but simply to take possession, to take, to
conquer, as in Jos_8:7; Jos_17:12; Num_14:24 (Maurer, Koehler). And will smite in the
sea ָ‫יל‬ ֵ‫,ח‬ not “her bulwarks:” for ‫יל‬ ֵ‫,ח‬ when used of fortifications, neither denotes the city
wall nor earthworks, but the moat, including the small outer wall (2Sa_20:15) as
distinguished from the true city wall (chōmâh, Isa_26:1; Lam_2:8), and this does not
apply to the insular Tyre; moreover, ‫יל‬ ֵ‫ח‬ cannot be taken here in any other sense than in
Eze_28:4-5, which Zechariah follows. There it denotes the might which Tyre had