You recall that our chapter 9 of Zakaryahu opens with the edict that the burden of the word of YAHUAH 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 YAHUAH.

Let us recall the nature of the Word of YAHUAH:

Yahuchanon (John) 1:1

In the beginning was the Word, and the Word was with את eth ELOHIYM, and the Word was ELOHIYM. 2 The same was in the beginning with את eth ELOHIYM. 3 All things were made by him; and without him was not anything made that was made. 4 In him was life; and the life was the light of men. 5 And the light shines in darkness; and the darkness comprehended it not.

So with these two scripture verses we can begin to see which Word burdened Damascus.  Let us check to see if there is a second witness to this proposition.  We needn’t look farther than that which follows in Zakaryahu 9:

Zakaryahu (Zechariah) 9:9-11

Rejoice greatly (giyl meod), O daughter of Tsiyon (baht Tsiyon); shout (ruah), O daughter of Yerushalayim (baht Yerushalayim): behold (hinnay), your King (melekcha) comes (bo) unto you (lan): he is just (tsadiq), and having salvation (ha’na’yasha); lowly, and riding upon an ass, and upon a colt the foal of an ass.

Compare now with the recitation found in Lucas (Luke) 19:28-38

And when he had thus spoken, he went before, ascending up to Yerushalayim. 29 And it came to pass, when he was come nigh to Beyt Pag and Bethany, at the mount called the Mount of Olives, he sent two of his Talmidiym, 30 Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. 31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because ADONAI has need of him. 32 And they that were sent went their way, and found even as he had said unto them. 33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? 34 And they said, ADONAI has need of him. 35 And they brought him to YAHUSHA: and they cast their garments upon the colt, and they set YAHUSHA thereon. 36 And as he went, they spread their clothes in the way. 37 And when he was come nigh, even now at the descent of the Mount of Olives, the whole multitude of the Talmidiym began to rejoice and praise YAH with a loud voice for all the mighty works that they had seen; 38 Saying, Blessed be the King that comes in the name of YAHUAH: peace in heaven, and glory in the highest.

Let’s take a moment to contemplate the Hebrew of this last phrase, as it is worthy of consideration. But before we do, look at the verse from one of David’s Psalms:

Tehilliym (Psalm) 18:13

YAHUAH יְהֹוָה also thundered (ram) רָעַם in the heavens (shamayim) שָׁמַיִם, and the Highest (Elyon) עֶלְיוֹן gave (natan) נָתַן his voice (kohli) קוֺל; hail (barad) בָּרָד stones and coals (geckel) גַּחֶלֶת of fire (aysh) אֵשׁ.

This gives us a bit of a clue as to what is being said: Blessed (Baruch) be the King (Ha’Melek) that comes (ha’bah) in the name (b’shem) of YAHUAH: peace (shalom) in heaven (b’shamayim), and glory (vay’kavod) in the highest (b’Elyon). You can say it with me if you would like:

          Baruch ha’bah b’shem YAHUAH; shalom b’shamayim vay kavod b’Elyon.

Did this King come in the name of YAHUAH?  This is a difficult question for those who hog the names to themselves in Hebrew while giving a cursory description to everyone else who may be listening, by substituting HaShem (the name) or Adonai (the prince) for the tetragrammaton (yod, hey, vav, hey).  Blessed is he who comes in the name of the name.  Does this work, or even have meaning?  Blessed is the King who comes in the name of the Prince. How about that? Does that speak an undeniable truth?

But consider that YAHUSHA came in the name of YAHUAH. YAHUAH, in its remez understanding meaning I AM HE WHO BREATHES LIFE, is found in YAHUSHA, meaning I AM HE WHO BRINGS SALVATION.  Blessed is the King who comes in the name of YAHUAH!

Returning to Zakaryahu, let us see if the verse bears witness that this King will bring the peace of heaven and the glory of ELYON:

Zakaryahu (Zechariah) 9:10-11

And I will cut off the chariot from Ephrayim, and the horse from Yerushalayim, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth. 11 As for you also, by the blood of your covenant I have sent forth your prisoners out of the pit wherein is no water.

Who is it that makes a covenant of blood?

Mattithyahu (Matthew) 26:26-28

And as they were eating, YAHUSHA took bread, and blessed it, and  broke it, and gave it to the Talmidiym, and said, Take, eat; this is my body. 27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28 For this is my blood of the Renewed Covenant, which is shed for many for the remission of sins.

However, we have not sought the kavod b’Elyon (glory in the highest), yet Zakaryahu shall tell us the details of some of this glory:

Zakaryahu (Zechariah) 9:12-17

Turn you to the stronghold, ye prisoners of hope: even today do I declare that I will render double unto you; 13 When I have bent Yahudah for me, filled the bow with Ephrayim, and raised up your sons, O Tsiyon, against your sons, O Yavan, and made you as the sword of a mighty man. 14 And YAHUAH shall be seen over them, and his arrow shall go forth as the lightning: and ADONAI YAHUAH shall blow the shofar, and shall go with whirlwinds of the south. 15 YAHUAH TSEVA’OT shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. 16 And YAHUAH ELOHAYHEM shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. 17 For how great is his goodness, and how great is his beauty! grain shall make the young men cheerful, and new wine the maids.

Consider the power of this verse: YAHUAH over them; ADONAI YAHUAH blowing the shofar; YAHUAH TSEVA’OT defending them; and YAHUAH ELOHAYHEM, saving them. 

Baruch ha’bah b’shem YAHUAH; shalom b’shamayim vay kavod b’Elyon.