Zechariah 9:1
Parallel Verses
English Standard Version
The oracle of the word of the LORD is against the land of Hadrach and Damascus is its resting place. For the LORD has an eye on mankind and on all the tribes of Israel,

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

American Standard Version
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);

Douay-Rheims Bible
The burden of the word of the Lord in the land of Hadrach, and of Damascus the rest thereof: for the eye of man, and of all the tribes of Israel is the Lord's.

English Revised Version
The burden of the word of the LORD upon the land of Hadrach, and Damascus shall be its resting place: for the eye of man and of all the tribes of Israel is toward the LORD:

Webster's Bible Translation
The burden of the word of the LORD in the land of Hadrach, and Damascus shall be the rest of it: when the eyes of man, as of all the tribes of Israel, shall be towards the LORD.

Zechariah 9:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"Ye looked out for much, and behold (it came) to little; and ye brought it home, and I blew into it. Why? is the saying of Jehovah of hosts. Because of my house, that it lies waste, whereas ye run every man for his house. Haggai 1:10. Therefore the heaven has withheld its dew on your account, that no dew fell, and the earth has withheld her produce. Haggai 1:11. And I called drought upon the earth, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon everything that the ground produces, and upon men, and upon cattle, and upon all the labour of the hands." The meaning of Haggai 1:9 is evident from the context. The inf. abs. pânōh stands in an address full of emotion in the place of the perfect, and, as the following clause shows, for the second person plural. Ye have turned yourselves, fixed your eye upon much, i.e., upon a rich harvest, והנּה־למעט, and behold the desired much turned to little. Ye brought into the house, ye fetched home what was reaped, and I blew into it, i.e., I caused it to fly away, like chaff before the wind, so that there was soon none of it left. Here is a double curse, therefore, as in Haggai 1:6 : instead of much, but little was reaped, and the little that was brought home melted away without doing any good. To this exposition of the curse the prophet appends the question יען מה, why, sc. has this taken place? that he may impress the cause with the greater emphasis upon their hardened minds. For the same reason he inserts once more, between the question and the answer, the words "is the saying of Jehovah of hosts," that the answer may not be mistaken for a subjective view, but laid to heart as a declaration of the God who rules the world. The choice of the form מה for מה was probably occasioned by the guttural ע in the יען, which is closely connected with it, just as the analogous use of על־מה instead of על־מה in Isaiah 1:5; Psalm 10:13, and Jeremiah 16:10, where it is not followed by a word commencing with ע as in Deuteronomy 29:23; 1 Kings 9:8; Jeremiah 22:8. The former have not been taken into account at all by Ewald in his elaborate Lehrbuch (cf. 182, b). In the answer given by God, "because of my house" (ya‛an bēthı̄) is placed first for the sake of emphasis, and the more precise explanation follows. אשׁר הוּא, "because it," not "that which." ואתּם וגו is a circumstantial clause. לביתו ... רצים, not "every one runs to his house," but "runs for his house," ל denoting the object of the running, as in Isaiah 59:7 and Proverbs 1:16. "When the house of Jehovah was in question, they did not move from the spot; but if it concerned their own house, they ran" (Koehler). In Haggai 1:10 and Haggai 1:11, the curse with which God punished the neglect of His house is still further depicted, with an evident play upon the punishment with which transgressors are threatened in the law (Leviticus 26:19-20; Deuteronomy 11:17 and Deuteronomy 28:23-24). עליכם is not a dat. incomm. (Hitzig), which is never expressed by על; but על is used either in a causal sense, "on your account" (Chald.), or in a local sense, "over you," after the analogy of Deuteronomy 28:23, שׁמיך אשׁר על ראשׁך, in the sense of "the heaven over you will withold" (Ros., Koehl.). It is impossible to decide with certainty between these two. The objection to the first, that "on your account" would be superfluous after על־כּן, has no more force than that raised by Hitzig against the second, viz., that super would be מעל. There is no tautology in the first explanation, but the עליכם, written emphatically at the commencement, gives greater intensity to the threat: "on account of you," you who only care for your own houses, the heaven witholds the dew. And with the other explanation, מעל would only be required in case עליכם were regarded as the object, upon which the dew ought to fall down from above. כּלא, not "to shut itself up," but in a transitive sense, with the derivative meaning to withhold or keep back; and mittâl, not partitively "of the dew," equivalent to "a portion of it," but min in a privative sense, "away from," i.e., so that no dew falls; for it is inadmissible to take mittâl as the object, "to hold back along with the dew," after the analogy of Numbers 24:11 (Hitzig), inasmuch as the accusative of the person is wanting, and in the parallel clause כּלא is construed with the accus. rei. ואקרא in Haggai 1:11 is still dependent upon על־כּן. The word chōrebh, in the sense of drought, applies strictly speaking only to the land and the fruits of the ground, but it is also transferred to men and beasts, inasmuch as drought, when it comes upon all vegetation, affects men and beasts as well; and in this clause it may be taken in the general sense of devastation. The word is carefully chosen, to express the idea of the lex talionis. Because the Jews left the house of God chârēbh, they were punished with chōrebh. The last words are comprehensive: "all the labour of the hands" had reference to the cultivation of the soil and the preparation of the necessities of life.

Zechariah 9:1 Parallel Commentaries

Treasury of Scripture Knowledge

Cir. A.M.

3494. B.C.

510. burden.

Isaiah 13:1 The burden of Babylon, which Isaiah the son of Amoz did see.

Jeremiah 23:33-38 And when this people, or the prophet, or a priest, shall ask you, saying, What is the burden of the LORD? you shall then say to them...

Malachi 1:1 The burden of the word of the LORD to Israel by Malachi.

Damascus.

Genesis 14:15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them to Hobah...

Isaiah 17:1-3 The burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap...

Jeremiah 49:23-27 Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted...

Amos 1:3-5 Thus said the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof...

Amos 3:12 Thus said the LORD; As the shepherd takes out of the mouth of the lion two legs, or a piece of an ear...

the rest.

Zechariah 5:4 I will bring it forth, said the LORD of hosts, and it shall enter into the house of the thief...

Isaiah 9:8-21 The Lord sent a word into Jacob, and it has lighted on Israel...

when.

Zechariah 8:21-23 And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts...

2 Chronicles 20:12 O our God, will you not judge them? for we have no might against this great company that comes against us; neither know we what to do...

Psalm 25:15 My eyes are ever toward the LORD; for he shall pluck my feet out of the net.

Isaiah 17:7,8 At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel...

Isaiah 45:20-22 Assemble yourselves and come; draw near together, you that are escaped of the nations...

Isaiah 52:10 The LORD has made bore his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.

Psalm 145:15 The eyes of all wait on you; and you give them their meat in due season.

Jeremiah 16:19 O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come to you from the ends of the earth...

Cross References
Isaiah 17:1
An oracle concerning Damascus. Behold, Damascus will cease to be a city and will become a heap of ruins.

Jeremiah 23:33
"When one of this people, or a prophet or a priest asks you, 'What is the burden of the LORD?' you shall say to them, 'You are the burden, and I will cast you off, declares the LORD.'

Jeremiah 49:23
Concerning Damascus: "Hamath and Arpad are confounded, for they have heard bad news; they melt in fear, they are troubled like the sea that cannot be quiet.

Amos 1:3
Thus says the LORD: "For three transgressions of Damascus, and for four, I will not revoke the punishment, because they have threshed Gilead with threshing sledges of iron.

Amos 1:9
Thus says the LORD: "For three transgressions of Tyre, and for four, I will not revoke the punishment, because they delivered up a whole people to Edom, and did not remember the covenant of brotherhood.

Nahum 1:1
An oracle concerning Nineveh. The book of the vision of Nahum of Elkosh.

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

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